Category: Fagerberg-1988

Not Quite Ready for Restoration

7/8/2015

Wednesdays are for bits and pieces.
Fagerberg, Holsten, and Eugene Lund. A New Look at the Lutheran Confessions (1529-1537). St. Louis: Concordia, 1988. Kindle Electronic Edition.
Chapter 6, “Justification - Man’s Restoration” Loc. 3319-3757.

Behind the emphasis on justification found in the Lutheran confessions is God’s demand that man live in a state of perfection. Man cannot do so, therefore justification by God’s grace is indispensable (Fagerberg 1988, Loc. 3324). This justification goes farther than any good deeds can reach, for it reconciles the man’s heart to God (Fagerberg 1988, Loc. 3328). “The Confessions deliberately oppose the nominalists, who taught that man’s powers were unsullied and that he can love God above all things “ (Fagerberg 1988, Loc. 3355). This is consistent with Scripture’s view of human fallen nature. It also asserts that if man were capable of perfection Christ would not be needed (Fagerberg 1988, Loc. 3368). Finally, the unregenerate will does not love God (Fagerberg 1988, Loc. 3373). Counter to our efforts at good works, justification by grace through faith indicates that God has restored our relationship with him as though there was no transgression (Fagerberg 1988, Loc. 3426). The defense of this in AP IV is quite extensive, as Fagerberg illustrates as well.

Because this justification is by faith, Fagerberg turns his attention to the nature of faith. On one level it is an act of the will but it is not considered a work. It is a confidence rather than an action (Fagerberg 1988, Loc. 3525). This faith, Fagerberg describes at length, is bound to love and good works as a causal element. It is the catalyst for all change, an overall shift often called regeneration (Fagerberg 1988, Loc. 3596, passim). Fagerberg will move on to discuss the sacramental view of application of salvation in the next chapter.

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[Lutheran] Anthropology

7/1/2015

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Wednesdays are for bits and pieces.Fagerberg, Holsten, and Eugene Lund. A New Look at the Lutheran Confessions (1529-1537). St. Louis: Concordia, 1988. Kindle Electronic Edition.
Chapter 5, “The Creation and Fall of Man” Loc. 2857-3318.

Fagerberg addresses the anthropology of the Confessions. Since their central tenet is salvation by grace through faith, the anthropology relates this need (Fagerberg 1988, Loc. 2862). To depict God as the savior, it was necessary to see man in need of salvation. Melanchthon viewed man as needing something better but as naturally unable to see or follow what is good and right (Fagerberg 1988, Loc. 2884). The will is free to pursue its desire, but the desire of the natural man is not directed to God (Fagerberg 1988, Loc. 2903).

Fagerberg discusses man’s original state (Fagerberg 1988, Loc. 2929ff). He is created in the image of God, which “appears in man’s reason and free will” (Fagerberg 1988, Loc. 2939). In the creation man was in harmonious relationship with God. Fagerberg steps through numerous statements of the Confessions describing the original character. He then moves to the fall, the time when the right relationship with God was ruined (Fagerberg 1988, Loc. 2994) This doctrine of original sin is likewise clearly laid out in the Confessions. This sin is seen primarily in evil desires (Fagerberg 1988, Loc. 3022). This does not mean man cannot live in a moral way, but that he cannot be pleasing to God apart from repentance and faith (Fagerberg 1988, Loc. 3041).

To conclude, justification is God’s way of relieving his people from sin to draw them to himself. This restores the believer roughly to the original righteousness of the creation.

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Theology Starts with Theology

6/24/2015

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Wednesdays are for Bits and Pieces. This post was prepared 5/29/15 for publication 6/24/15.

Fagerberg, Holsten, and Eugene Lund. A New Look at the Lutheran Confessions (1529-1537). St. Louis: Concordia, 1988. Kindle Electronic Edition.
Chapter 4, “The Nature of God” Loc. 2525-2856.

The nature of the triune God is a doctrine that the Reformers and the Roman Catholics held in common. Fagerberg observes some variation in the methods of teaching but uniformity in the doctrine itself (Fagerberg 1988, Loc. 2529). Luther especially emphasized the language of the Athanasian Creed to affirm his faithfulness to Trinitarian teaching. “One cannot stress strongly enough that the doctrine of the Trinity is the foundation of Reformation theology” (Ibid., Loc. 2559). The Trinity is connected to justification by grace through faith. The Father is approached through the Son who draws people to himself by the Spirit. This in turn relates closely to the idea of Law and Gospel (Ibid., Loc. 2591). A proper view of God is therefore central to Christianity.

Fagerberg goes on to treat the three persons of the Godhead individually, beginning with the Father (Ibid., Loc. 2599). In the Confessions the Father is discussed in relation to the Gospel. God the Father is involved with the creation. “We are led to true knowledge of the Father by the Son, who is the mirror of the father-heart of God” (Ibid., Loc. 2623). The Confessions tie our understanding of the Son to that of the early church tradition by strongly related wording. They stress that Christ alone is our Reconciler and Mediator” (Ibid., Loc. 2652). Our belief in Christ’s work is enabled only by the Holy Spirit (Ibid., Loc. 2675). It is the work of the Holy Spirit to change our heart’s desires (Ibid., Loc. 2693). The Reformers stressed the Holy Spirit working through external means of Word and Sacrament (Ibid., Loc. 2728). Thus, God works in the end through the ministry of the Church (Ibid., Loc. 2738).

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The Centrality of Law and Gospel

6/17/2015

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Wednesdays are for Bits and Pieces. This post was prepared 5/29/15 for publication 6/17/15.

Fagerberg, Holsten, and Eugene Lund. A New Look at the Lutheran Confessions (1529-1537). St. Louis: Concordia, 1988. Kindle Electronic Edition.
Chapter 3, “Law and Gospel.” Loc. 1347-2524

Fagerberg has illustrated the importance of Law and Gospel. “To be able to distinguish properly between these two was looked upon as the most difficult art in the field of theology” (Fagerberg 1988, Loc. 1347).Yet the framework of Law and Gospel is not the overall means of understanding the Bible “but only to the significant question concerning man’s justification before God” (Ibid., Loc. 1363). Fagerberg considers it important to consider the meaning of Law and Gospel as used in the Lutheran Confessions.

Law is not defined in the Confessions. It is used in various ways, including specific commands. Sometimes the term is used for “an accusing power which can be overcome only by the promise of the Gospel” (Ibid., Loc. 1372). Melanchthon divides law into natural, divine, and human. This is consistent with the way Law is described in the Confessions (Ibid., Loc. 1384). Ultimately, all lives conform to some sort of Law. The Reformers asserted a desire that lives conform to God’s Law in the Bible (Ibid., Loc. 1407). Fagerberg goes into considerable detail to describe Luther’s view of natural law and to compare and contrast it with the views of other contemporaries. His overall conclusion is that while Luther and Melanchthon had very nuanced views of Law, in general the Confessions treat “Law” essentially as the Ten Commandments (Ibid., Loc. 145). However, the Confessions do also consider “that the Law is not a collection of statements which must be strictly applied; it is an expression of the will of God” (Ibid., Loc. 1500).

Fagerberg moves on to discuss the function of the Law. “If one recognizes the positive nature of God’s will, and presupposes its constancy, the Law operates as a norm for men’s actions and interpersonal relationships. But if one looks upon the Law as a Word of judgment, it becomes an accusing power” (Ibid., Loc. 1549). Both views live on in the Lutheran Confessions. Fagerberg moves on to discuss the implications of God’s Law as accusing. He then addresses the Law as God’s norm (Ibid., Loc. 1631). The Law shows what God expects of his creation. “The Gospel is preached in order to empower the faithful to do what they are responsible for according to the Ten Commandments” (Ibid., Loc. 1659). The term “use of the Law” ial meaning. In early discussions Luther and Melanchthon classified two basic uses, though in 1535 Melanchthon articulated a third. The pattern of three remained (Ibid., Loc. 1692). Though different traditions number them differently the uses are to restrain sin (Ibid., Loc. 1719), to convict of sin (Ibid., Loc. 1730), and to reveal what is pleasing to God (Ibid., Loc. 1741). It is important to see that while the Law does not justify one before God it remains a good gift of God (Ibid., Loc. 1772).

Fagerberg moves on next to discuss the Gospel, a complicated matter due to its multifaceted nature (Ibid., Loc. 1776). The term is used to refer to the New Testament, to the content of the New Testament, and to God’s words of promise recorded in the New Testament. This third meaning was the one which the Reformers used a great deal (Ibid., Loc. 1791). Fagerberg discusses the first two meanings together. The term Gospel is very frequently used for the entire biblical content of a message.

After this discussion, Fagerberg moves on to the usage of “Gospel” which the Reformers were particularly interested in, used over against “Law.” “The term is used also in another, narrower sense as the promise of the forgiveness of sins, which is a reality in the life of the church and is therefore an expression of God’s ceaseless work of salvation” (Ibid., Loc. 1883). This is the work of Christ promised throughout the Bible. It is divine activity which operates in the present time (Ibid., Loc. 1926). These promises, especially as manifested in baptism and communion, are delivered to those with suffering consciences (Ibid., Loc. 1957).

The Gospel also has a teaching function. As discussed earlier, the Gospel, referring to the content of the New Testament, teaches about right order within the Church and the world (Ibid., Loc. 1997). Central to the task is right preaching, “to make the Christ of the Gospel come alive partly as Savior and partly as Example” (Ibid., Loc. 2019). Fagerberg moves on to draw a distinction between civil and spiritual righteousness (Ibid., Loc. 2048). In the civil realm we are, of ourselves, able to do good. In the spiritual realm the only good we have is by faith as the Lord works righteousness in us (Ibid., Loc. 2052). Civil righteousness can be derived by consciousness and reason (Ibid., Loc. 2081). This is not righteousness which earns God’s favor. “In the First Table of the Law, God requires much more than man can accomplish alone; He expects the undivided loyalty of the human heart” (Ibid., Loc. 2121). This must be given by God and appropriated by faith (Ibid., Loc. 2136). Fagerberg observes that Luther tends to be very dependent on Augustine for his understanding of righteousness (Ibid., Loc. 2168). Here the Reformers did so not because of the antiquity of Augustine, but because they were convinced his arguments were consistent with the Bible (Ibid., Loc. 2191).

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What Exactly Is Tradition?

6/10/2015

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Wednesdays are for Bits and Pieces. This post as prepared 5/29/15 for publication 6/10/15.

Fagerberg, Holsten, and Eugene Lund. A New Look at the Lutheran Confessions (1529-1537). St. Louis: Concordia, 1988. Kindle Electronic Edition.
Chapter 2, “Scripture and Tradition.” Loc. 901-1346

Fagerberg highlights the importance of tradition in Reformational thought. The Lutheran Reformers were interested in continuity with the early church (Fagerberg 1988, Loc. 906). Luther especially avoided change whenever possible. Melanchthon had an intense interest in patristics throughout his career (Fagerberg 1988, Loc. 911). This point of view was carried on by Lutheran apologists throughout the 19th century (Fagerberg 1988, Loc. 933). Fagerberg briefly discusses some theologians who consider Luther as a revolutionary but Melanchthon as the voice of restraint. No doubt we find Melanchthon giving many formal arguments from Scripture and historic precedent (Fagerberg 1988, Loc. 959).

Fagerberg observes that though Luther does not use as many references to the early Church as Melanchthon, he creates strong refutations of the enthusiasts and other innovators (Fagerberg 1988, Loc. 971). The picture becomes more complicated when we ask what parts of tradition are accepted by the Reformers (Fagerberg 1988, Loc. 1011). The critical issue is whether the tradition has the backing of Scripture or not. Traditions which do not have a root in the Bible are typically rejected, while those which are Scriptural are recognized and retained (Fagerberg 1988, Loc. 1022). Fagerberg continues with a detail of some of the scholarly decisions made by the Reformers in acceptance or rejection of ideas.

It is important to remember that the overall message of the church is never to change. It is based on the unchanging Word of God (Fagerberg 1988, Loc. 1129). The duty of the church is to proclaim Christ’s Word, clearly seen in baptism and communion, two enactments of Christ’s Word which have remained virtually unchanged over the years (Fagerberg 1988, Loc. 1139). The Scripture was viewed as primary (Fagerberg 1988, Loc. 1154). However, since there was no requirement simply to repeat words mechanically, some traditions, including creeds, sprang up. These all needed to be weighed against Scripture (Fagerberg 1988, Loc. 1159).

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What's the Standard?

6/3/2015

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Wednesdays are for Bits and Pieces. This post was prepared 5/21/15 for publication 6/3/15.

Fagerberg, Holsten, and Eugene Lund. A New Look at the Lutheran Confessions (1529-1537). St. Louis: Concordia, 1988. Kindle Electronic Edition.
Chapter 1, “The Basis of the Confessions.” Loc. 192-900

The Lutheran confessions are self-consciously built on the Bible. There are many references to the Bible, which is treated as the authority. Fagerberg reminds the reader of the presumptive authority of Scripture. “When the Confessions were written, the authority of the Bible was not a problem; its authority was recognized on both sides of the confessional line of demarcation” (Fagerberg 1988, Loc. 198). The reformers insisted that all doctrines needed the authority of Scripture, not merely human opinion (Fagerberg 1988, Loc. 214).

Fagerberg observes that God’s Word” is applied in the Confessions to the Bible, to specific parts of the Bible, or to statements, such as those in the Apostles’ Creed, which derive their content directly from the Bible (Fagerberg 1988, Loc. 225). The authority, then, comes directly from the text of the Bible (Fagerberg 1988, Loc. 275).

Often we find references to God’s command, mandatum Dei (Fagerberg 1988, Loc. 292). There is a connection between the content of the Bible and a statement of God’s will. Many times a promise is added to a statement of God’s will, in which case the Confessions will refer to the concept as a “sacrament” (Fagerberg 1988, Loc. 303). The Lutheran confessions often argue that practices not required by God cannot be required of humans.

Fagerberg goes on to discuss various categories of God’s commands. Some pertain to “the activities which the Christian man carries on as a result of his faith” (Fagerberg 1988, Loc. 324). Others pertain to public worship practices (Fagerberg 1988, Loc. 330). Overall, God’s commands are based on his will, especially to show mercy on humanity through Christ.

This leads Fagerberg to discuss confusion over the term “Gospel” He observes that sometimes the term is used in the wide sense of all Jesus says about forgiveness, sometimes in the narrower sense of the specific grace of God (Fagerberg 1988, Loc. 357).

Another concept which is important to our understanding is that of divine law (Fagerberg 1988, Loc. 391). That which is not enjoined by God is not binding, though it may be a perfectly good custom. It cannot be required.

Fagerberg then turns his attention to the function of the Bible (Fagerberg 1988, Loc. 418). The use of the Bible expected in the Confessions is the oral, public reading and preaching. This is how God creates faith (Romans 1:17) (Fagerberg 1988, Loc. 435). It is important that the proclamation be consistent with the written content of the Bible (Fagerberg 1988, Loc. 482). Therefore, sound principles of interpretation of the Bible are very important (Fagerberg 1988, Loc. 546). The basic principles followed were the consistency of Scripture and the distinction of Law and Gospel (Fagerberg 1988, Loc. 595).

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"That's Early Luther"

5/27/2015

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Wednesdays are for Bits and Pieces. This post was prepared 5/20/15 for publication 5/27/15.

Fagerberg, Holsten, and Eugene Lund. A New Look at the Lutheran Confessions (1529-1537). St. Louis: Concordia, 1988. Kindle Electronic Edition.
“Introduction.” Loc. 90-191

Between 1529 and 1537 Luther and Melanchthon wrote significant portions of what would become the Book of Concord. These writings include Luther’s Small Catechism and Large Catechism, the Smalcald Articles, and Melanchthon’s Augsburg Confession, his De Potestate et Primatu Papae, and his Apology to the Augsburg Confession. Fagerberg analyzes these documents for a clearer view of what the initial foundational ideas of the Reformation were, as well as to evaluate evidence of disagreements between Luther and Melanchthon (Fagerberg 1988, Loc. 105). There have certainly been other evaluations of the documents in the past, some mentioned by Fagerberg. One of the persistent questions is why certain topics were articulated in writing while others were not (Fagerberg 1988, Loc. 120). Above all, Fagerberg intends to identify the earliest development of theology, to explicate the historical context of the discussions which led to these documents, and to summarize study done on the topics to date.

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Not Quite Ready for Restoration

[Lutheran] Anthropology

Theology Starts with Theology

The Centrality of Law and Gospel

What Exactly Is Tradition?

What's the Standard?

"That's Early Luther"

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