Category: Forde-2007 - Wittenberg Door Campus Ministry

Too Much Freedom?

3/9/2016

Wednesdays are for Bits and Pieces 3/9/16
Forde, Gerhard O. The Preached God: Proclamation in Word and Sacrament. Grand Rapids: William B. Eerdmans Publishing Company, 2007. Kindle Electronic Edition.
Chapter 15, “Called to Freedom” Loc. 3494-3696.

Forde notes that the Reformation’s recognition of freedom was revolutionary in his time and in ours. He says, “Luther is usually charged with ‘heresy’ on two counts: too much bondage on the one hand and too much freedom on the other!” (Loc. 3501). The discussion of freedom shifted at the time of the Reformation to “actual liberation, not as a covert enslavement of the self” (Forde 2007, Loc. 3512). Using an argument of free will to explain sin results in guilt on our part (Forde 2007, Loc. 3517) On the contrary, Forde notes, the freedom of the gospel is freedom from the crushing power of the law (Forde 2007, Loc. 3526).

Forde then notes that the world around us does not think of the inner freedom from the law as adequate or practical (Forde 2007, Loc. 3546). Because we are uncomfortable with this freedom we turn to the law again (Forde 2007, Loc. 3551). Yet Forde reminds us of the very Pauline view that Christ has completed the law, leaving his people free to depend on him (Forde 2007, Loc. 3569). In Luther, the gulf between law and freedom is immense (Forde 2007, Loc. 3584). In the end, “Faith in the promises of God is itself the greatest obedience” (Forde 2007, Loc. 3594). This is the ultimate freedom. The result is a life in which we freely live out what God has created us for (Forde 2007, Loc. 3608). As to the claim that freedom might not work, Forde with Luther says we continue proclaiming freedom (Forde 2007, Loc. 3646). Freedom, after all, is never by compulsion.

Doctrinal Unity

3/2/2016

Wednesdays are for Bits and Pieces 3/2/16
Forde, Gerhard O. The Preached God: Proclamation in Word and Sacrament. Grand Rapids: William B. Eerdmans Publishing Company, 2007. Kindle Electronic Edition.
Chapter 14, “Reflections on the Fries-Rahner Proposal; Thesis I” Loc. 3374-3493.

“Thesis I: The fundamental truths of Christianity, as they are expressed in Holy Scripture, in the Apostles’ Creed, and in that of Nicea and Constantinople are binding on all partner churches on the one Church to be.” (Forde 2007, Loc. 3374).

Forde discusses this proposal on the dogmatic level as well as on “the level of the hermeneutics of dogma” before trying to revise the thesis (Forde 2007, Loc. 3377). From a standpoint of dogma, as one Church it is necessary to have one confession. The Scriptures and the creeds have not been overturned or replaced (Forde 2007, Loc. 3381) so the statement could well be affirmed.

The hermeneutic of the statement requires careful analysis. Forde suggests that the parties on opposite ends of theological spectrums would view the statement’s motives with suspicion, but a different suspicion from one another (Forde 2007, Loc. 3390). Discussions justifying theological arguments have always been made. The first question in this dogma is the meaning of “binding” (Forde 2007, Loc. 3408). One might question how some doctrines are more or less binding and what that implies (Forde 2007, Loc. 3412). Forde asks, in response, why the question is about dogma being binding rather than liberating (Forde 2007, Loc. 3425). This question completely redefines the entire thesis. On one end of the spectrum, to be free there must be no requirements (Forde 2007, Loc. 3439). On the other end of the spectrum it is the requirement which moves us to the proclamation of freedom (Forde 2007, Loc. 3448). The question may be better asked in terms of what the dogma contributes to gospel preaching (Forde 2007, Loc. 3457). The dogma therefore provides us with a law which directs us to reception of the gospel (Forde 2007, Loc. 3470). Forde’s alternative thesis points to the regulation of the Scripture and Creeds to move toward gospel proclamation (Forde 2007, Loc. 3484).

Justification and Sanctification

2/24/2016

Wednesdays are for Bits and Pieces 2/24/16
Forde, Gerhard O. The Preached God: Proclamation in Word and Sacrament. Grand Rapids: William B. Eerdmans Publishing Company, 2007. Kindle Electronic Edition.
Chapter 13, “The Lutheran View of Sanctification” Loc. 3090-3373.

Forde begins this chapter with a very striking statement. “Sanctification, if it is to be spoken of as something other than justification, is perhaps best defined as the art of getting used to the unconditional justification wrought by the grace of God for Jesus’ sake” (Forde 2007, Loc. 3090). In effect, “It is the justified life” (Forde 2007, Loc. 3094). This is not a moral or ethical change so much as it is the lifestyle of a new creation in Christ (Forde 2007, Loc. 3103). The problem Forde sees with our typical attitudes about sanctification is that we take it as our work to guard our justification (Forde 2007, Loc. 3117). This leaves us working out our holiness rather than trusting God’s ability to do so. Forde prefers that we keep our consideration of sanctification, as is done in Scripture, very closely linked to justification (Forde 2007, Loc. 3139). It is possibly more like different facets of the same gem of salvation (Forde 2007, Loc. 3143).

Forde therefore sees the starting point for sanctification to be “justification by faith alone, without the deeds of the law” (Forde 2007, Loc. 3152). This overturns our preconceptions about how life works. The conditional promises of the sinful world are gone. They must be replaced by the unconditional salvation in Christ (Forde 2007, Loc. 3184). In Romans 6:1-11 the way sin is conquered is through death. We do not overcome through the work of life but by being joined to Christ’s death (Forde 2007, Loc. 3198). This is entirely passive.

Forde next addresses the difficulty that we remain at once both a saint and a sinner (Forde 2007, Loc. 3232). The unconditional grace of God shows us that we are sinners even as it makes us saints. Again, if our understanding is based on the old conditionality the whole of salvation collapses (Forde 2007, Loc. 3241). It must be all of grace. However, rather than depend on free grace to make us holy, we seek conditional activity, trying to repent enough, change our attitudes, or doing some other pious work (Forde 2007, Loc. 3265). Rather, we need to trust that God in his grace has accomplished salvation and will complete his work in us (Forde 2007, Loc. 3275).

Forde then asks if there is growth in holiness in the Christian life (Forde 2007, Loc. 3298). “There is a kind of growth and progress, it is to be hoped, but it is growth in grace - a growth in coming to be captivated more and more, if we can so speak, by the totality, the unconditionality, of the grace of God” (Forde 2007, Loc. 3302). Sanctification, then, is learning to live in God’s grace rather than our works. The result of this dependence on God’s grace is that we finally become the humans God made us to be (Forde 2007, Loc. 3336). Then we are able to do good spontaneously (Forde 2007, Loc. 3345). We can care for others genuinely (Forde 2007, Loc. 3349). We are free to carry out our vocation before God and man (Forde 2007, Loc. 3353). We are more ready to be truthful (Forde 2007, Loc. 3361). In short, we are ready to depend on God’s grace.

Rejections of God's Law

2/17/2016

Wednesdays are for Bits and Pieces 2/17/16
Forde, Gerhard O. The Preached God: Proclamation in Word and Sacrament. Grand Rapids: William B. Eerdmans Publishing Company, 2007. Kindle Electronic Edition.
Chapter 12, “Fake Theology: Reflections on Antinomianism Past and Present” Loc. 2934-3089.

Forde observes that antinomianism, a denial of God’s law, seems the default reaction to legalism, absolutism, and other rigid norms (Forde 2007, Loc. 2938). He reflects that though Luther battled legalism he also battled antinomianism. In essence, antinomianism attempts to remove the law through denial or accommodation (Frode 2007, Loc. 2942). It “is a complex and interesting phenomenon theologically, because it is the attempt to correct one mistake by another” (Forde 2007, Loc. 2956). It ends the law, but by our decree rather than Jesus’ action.

To clarify the situation, Forde makes a distinction between “overt” and “covert” antinomianism. “Overt antinomianism simply asserts that since Christ is the end of the law, law is no longer of theological import and should be removed from the preaching of the church” (Forde 2007, Loc. 2968). At least this view generally directs people to the gospel. However, it often leaves faith out of the equation (Forde 2007, Loc. 2977). The result is that the eschatological hope is gone, replaced by a pre-emptive attempt to devise some other hope (Forde 2007, Loc. 3003). In covert antinomianism the law is changed in content or function (Forde 2007, Loc. 3011). This results from an underestimation of the gospel, in effect denying that the gospel is able to accomplish such a great salvation. It makes the law seem like gospel (Forde 2007, Loc. 3015).

Forde concludes that every form of antinomianism is destructive (Forde 2007, Loc. 3048). It rearranges the entire locus of our theology, drawing attention away from Jesus (Forde 2007, Loc. 3069). “[Here] we simply have to face the fact that there is no cure other than a more radical proclamation of Christ as the end of the law who because he is the end establishes the law prior to the end” (Forde 2007, Loc. 3083). Jesus alone is our answer.

Letting the Bible Interpret Us

2/10/2016

Wednesdays are for Bits and Pieces 2/10/16
Forde, Gerhard O. The Preached God: Proclamation in Word and Sacrament. Grand Rapids: William B. Eerdmans Publishing Company, 2007. Kindle Electronic Edition.
Chapter 11, “Human Sexuality and Romans, Chapter One” Loc. 2803-2934.

This essay begins with an extended passage from Romans chapter one. “It may just be that hearing it will go a long way toward answering our question, just as Paul intended so long ago” (Forde 2007, Loc. 2803). Forde goes on to ask if it is appropriate for us to interpret the passage or possibly for it to interpret us (Forde 2007, Loc. 2811). He then considers two different models of interpretation of scripture. “In the first and perhaps most universally assumed model, the exegete as ‘subject’ stands over against the text as the ‘object’ to be interpreted” (Forde 2007, Loc. 2816). This method always leaves some level of subjectivity. The other model is “that sacred Scripture interprets itself” (Forde 2007, Loc. 2824). Here, “the Scripture comes to interpret the exegete” (Forde 2007, Loc. 2829).

In Romans chapter 1, given this principle that Scripture exegetes us, we find our question is who can rescue us (Forde 2007, Loc. 2842). The Scripture does its work to point us to Jesus. The law of God is affirmed as it convicts of sin and authoritatively sends sinners to Jesus for forgiveness (Forde 2007, Loc. 2862). “It is because Christ and Christ alone is the end [of the law] that I can let the law stand just as it is” (Forde 2007, Loc. 2867). The concept of Jesus as the fulfiller of Scripture is paramount.

Forde goes on to study the outcome of a theology which allows Scripture to interpret us (Forde 2007, Loc. 2888). The texts which we might question in terms of human sexuality finally are questions of authority and of sin and grace (Forde 2007, Loc. 2900).

True Freedom

2/3/2016

Wednesdays are for Bits and Pieces 2/3/16
Forde, Gerhard O. The Preached God: Proclamation in Word and Sacrament. Grand Rapids: William B. Eerdmans Publishing Company, 2007. Kindle Electronic Edition.
Chapter 10, “Lutheran Faith and American Freedom” Loc. 2671-2803.

Forde considers the contemporary view of freedom in America as opposed to a biblical view, saying, “what most Americans call freedom today is what theology - particularly Lutheran theology - would call bondage” (Forde 2007, Loc. 2671). Historically, freedom has always needed restraints, preferably voluntary restraints, to prevent it from running wild (Forde 2007, Loc. 2676). It was through religious values that the American founding fathers found this restraint. Forde argues that Christianity has been removed from the equation, resulting in political and social decline (Forde 2007, Loc. 2680). Lutheran theology has always promoted freedom (Forde 2007, Loc. 2693), but this does not require assimilation to the broader culture. The voice of the gospel is essential in all our work (Forde 2007, Loc. 2707). Forde asserts that this will happen only when God’s law is seen in its power (Forde 2007, Loc. 2712). Further, “much of the theology of the cross today seems to lack or at least ignore the resurrection” (Forde 2007, Loc. 275e). Despite our rejection of Jesus, God raised him from the dead for us. The work was accomplished.

The devaluation of the gospel is not a new problem (Forde 2007, Loc. 2745). Classical Protestant faith has shown that Christians are chosen by God, therefore live out God’s law (Forde 2007, Loc. 2750). Shifting the burden to the obligation for us to have faith erodes the strength of God’s salvation (Forde 2007, Loc. 2760). It results in making qualitative judgments about Christians. The result lies not in law-based standards, but in genuine gospel (Forde 2007, Loc. 2782). The law needs to be preached to reveal sin, but then the gospel, with so much force as to create a new being, must come (Forde 2007, Loc. 2795).

Powerful Gospel

1/27/2016

Wednesdays are for Bits and Pieces 1/27/16
Forde, Gerhard O. The Preached God: Proclamation in Word and Sacrament. Grand Rapids: William B. Eerdmans Publishing Company, 2007. Kindle Electronic Edition.
Chapter 9, “Speaking the Gospel Today” Loc. 2230-2670.

It is common to hear calls for relevance in preaching. Forde cites numerous commentators who suggest the world is a dynamic being which changes before we have time to make analysis (Forde 2007, 2230). Finding the cause of a situation cannot reverse the situation. Often, Forde says, we are attempting to resolve a problem of the kingdom of the left (civil authority) using means of the kingdom of the right (churchly authority) (Forde 2007, Loc. 2243). Being grasped by the gospel from outside of ourselves is central to our identity as Christians. This is what makes us Christians (Forde 2007, Loc. 2257). The gospel is in direct contradiction to a theology of glory which tries to claim credit for salvation (Forde 2007, Loc. 2278). Looking at the world and the church as a theologian of the cross we find that where we have gone astray has been in our attempts at living by a theology of glory (Forde 2007, Loc. 2316). Our normal reaction to these problems is to strive harder rather than to trust more (Forde 2007, Loc. 2326). A greater striving for the Law may result in our undoing (Forde 2007, Loc. 2349). The alternative gospels that we have created need to be rejected in favor of a true biblical gospel (Forde 2007, Loc. 2404). To return to the original issue, then, Forde observes the quest for relevance is one for law rather than gospel. Churches which accept that mission always end up in decline (Forde 2007, Loc. 2430). Forde traces that decline as it springs from a sentimental pietism which finally denies the need to trust God and live a holy life (Forde 2007, Loc. 2463).

Forde goes on to apply these cautions and analyses to preaching (Forde 2007, Loc. 2487). looking within results in an interpretation of God’s Word lacking in power. Both law and gospel become ineffective. Yet objectively the offense of sin does not go away (Forde 2007, Loc. 2500). The cure for this problem is a recovery of “the proper preaching and distinction between law and gospel (Forde 2007, Loc. 2517). To recover this strength of the law and gospel, Forde affirms we must not only explain God’s Word but finally “do” it (Forde 2007, Loc. 2544). To reach that point we find the root issues behind the text (Forde 2007, Loc. 2548). The Word of God is then understood in terms of its function, for instance, attacking or giving life (Forde 2007, Loc. 2581). The hearer, also, must be recognized as one who suffers from a will bound to sin (Forde 2007, Loc. 2611). The preaching brings resolution to the entire plight of man, releasing us from sin and from bondage to try harder (Forde 2007, Loc. 2615).

The Power of Forgiveness

1/20/2016

Wednesdays are for Bits and Pieces 1/20/16
Forde, Gerhard O. The Preached God: Proclamation in Word and Sacrament. Grand Rapids: William B. Eerdmans Publishing Company, 2007. Kindle Electronic Edition.
Chapter 8, “Absolution: Systematic Considerations” Loc. 2067-2229.

In absolution God promises forgiveness of sins, which Forde asserts does actually imply that God forgets our sins (Forde 2007, Loc. 2072). This is critical to the Christian life. Forde continues that “absolution, the concrete act of forgiving sin, from me to you in the name of the crucified and risen Jesus Christ here in the living present, is the only solution to the systematic problem of the absoluteness of God” (Ford 2007, Loc. 2076).

As the “absolute” God is the one who is entirely free in and of himself (Forde 2007, Loc. 2081). This is a situation which should bind our wills and consciences, though God does not seem to restrict us very actively (Forde 2007, Loc. 2094). This, Forde says with Luther, applies to things “below us” - those mundane affairs of life (Forde 2007, Loc. 2099). When we come up against the absolute God, though, we are driven to try to rescue ourselves. We necessarily fall into sin (Forde 2007, Loc. 2110). We elevate our desires to the level of divinity. The solution Forde sees to this is only receiving forgiveness (Forde 2007, Loc. 2120). This is counter to our established intuition of using correct theology to make change. It cannot establish forgiveness in place of absolution.

As forgiveness is undervalued, Forde alleges that theology can become increasingly abstract and separate from actual life and pastoral care (Forde 2007, Loc. 1264). Counter to this, in Christ God has had mercy on his people (Forde 2007, Loc. 2157). This counter-intuitive move disrupts all our plans by showing God as the one who forgives without conditions (Forde 2007, Loc. 2171). What does Forde view as the effect of absolution of the believer? For some reason Christians have often wished to limit forgiveness of sin (Forde 2007, Loc. 2194). The forgiveness of the gospel is liberating and powerful. Luther strove to make that absolution as full and free as possible (Forde 2007, Loc. 2198). This absolution in effect puts the sinner to death in order to make him new (Forde 2007, Loc. 2220).

The Gift of Communion

1/13/2016

Wednesdays are for Bits and Pieces 1/13/16
Forde, Gerhard O. The Preached God: Proclamation in Word and Sacrament. Grand Rapids: William B. Eerdmans Publishing Company, 2007. Kindle Electronic Edition.
Chapter 7, “The Lord’s Supper as the Testament of Jesus” Loc. 1999-2066.

Because justification is by grace through faith, Forde asserts “that the Lord’s Supper is properly understood and used only when it is administered and received as gospel - as sheer, unmerited gift” (Forde 2007, Loc. 1999). Regardless of the type of meal, Passover or not, the context is that of Jesus’ approach to his betrayal (Forde 2007, Loc. 2006). By Jesus’ own words, he gives his body and blood over for his disciples (Forde 2007, Loc. 2011). In doing so, Jesus names his disciples as his heirs (Forde 2007, Loc. 2020).

Forde observes that the understanding of communion as a re-enactment reverses the entire meaning (Forde 2007, Loc. 2032). In this view we are presenting the body and blood to God rather than seeing that he presents himself to us. This robs the sacrament of the gospel.

As a systematic consideration Forde holds that the term “testament” rather than “covenant” rightly expresses the inheritance coming from Jesus to his people (Forde 2007, oc. 2036). Further, the sacrament is a real event, not a representation (Forde 2007, Loc. 2044). The repetition is held to be a repetition of Jesus’ giving himself for his people, nothing less (Forde 2007, Loc. 2050). The event is as real for our time as for the apostles.

The Gift of Infant Baptism

1/6/2016

Wednesdays are for Bits and Pieces 1/6/16
Forde, Gerhard O. The Preached God: Proclamation in Word and Sacrament. Grand Rapids: William B. Eerdmans Publishing Company, 2007. Kindle Electronic Edition.
Chapter 6, “Something to Believe: A Theological Perspective on Infant Baptism” Loc. 1798-1998.

Forde cites the current dispute between those who assert baptism as a work which cannot contribute to salvation and those who assert it as a gift of grace which imparts saving faith (Forde 2007, Loc. 1798). He speculates that some would even need to remove children from all means of grace to be consistent (Forde 2007, Loc. 1806). Forde attempts to frame the question in terms of a need for infants to be included in baptism (Forde 2007, Loc. 1814). He compares Barth’s explanation of baptism, which has a great deal of influence. At the heart of the question is whether baptism is best seen as law or gospel (Forde 2007, Loc. 1828). Forde views baptism as a matter of gospel, thus the questions about it from a standpoint of law are often intended to entrap (Forde 2007, Loc. 1837). If baptism is a gift, then, we ask not who must be baptized but if there is a compelling reason to exclude someone (Forde 2007, Loc. 1856). Forde agrees with Barth that the answer of whether baptism is for children is not specific in the Bible. He therefore looks for an answer based on the meaning and purpose of baptism (Forde 2007, Loc. 1860). If, in fact, baptism is an external thing which directs our faith to the work of God for us (Forde 2007, Loc. 1870), God’s grace alone is recognized and we are genuinely passive recipients of mercy (Forde 2007, Loc. 1879). Baptism thus defends us from claims that we did anything worthy of salvation. It is grace (Forde 2007, Loc. 1888). Any claims that baptism does not save then deny the power of God’s grace. It is a gift which is received by faith in the concrete promise of God (Forde 2007, Loc. 1902). Biblically, faith always receives something outside itself which existed first. Faith does not create reality, but receives it (Forde 2007, Loc. 1912). Forde concludes, “There is, therefore, no overriding theological reason for withholding baptism from infants” (Forde 2007, Loc. 1924).

Forde goes on to discuss how baptism is emblematic for our understanding of how theology in general works (Forde 2007, Loc. 1938). Theology which turns to the inner life, faith, or belief ultimately claims that man is responsible for his salvation and preservation (Forde 2007, Loc. 1946). Forde suggests the cure for this in demonstration of God’s free grace (Forde 2007, Loc. 1960).

Boundaries of Ministry

12/30/2015

Wednesdays are for Bits and Pieces 12/30/15
Forde, Gerhard O. The Preached God: Proclamation in Word and Sacrament. Grand Rapids: William B. Eerdmans Publishing Company, 2007. Kindle Electronic Edition.
Chapter 5, “Public Ministry and Its Limits” Loc. 1610-1797.

The public ministry to which Forde refers in this chapter is that ministry of the one ordained to serve in Word and Sacrament (Forde 2007, Loc. 1610). This ministry is limited in its scope, as it cannot reach beyond the biblical bounds of the Gospel (Forde 2007, Loc. 1613). Forde first considers the various rankings which are often identified in ministry and concludes that a distinction of deacon, pastor, and bishop is normally unwarranted (Forde 2007, Loc. 1623).

The ministry “is the actual doing of the divine election in the living present by setting bound sinners free through the Word of the cross” (Forde 2007, Loc. 1632). God simply works through the minister to do His will. This is contradicted by Rome’s view of a priest or Protestantism’s view of a teacher (Forde 2007, Loc. 1642). Within Forde’s view of public ministry, the ordination appoints the follower of Christ to a role of ministry which is public, rather than private (Forde 2007, Loc. 1651). This is borne out by articles 5 and 14 of the Augsburg Confession, as well as article 28 (Forde 2007, Loc. 1661). Forde discusses the rather terse wording of Augsburg Confession article 14, where the term “rite vocatus” is used for the call to public ministry (Forde 2007, Loc. 1676). This is God’s call but administered through God’s people (Forde 2007, Loc. 1681). The means of administration is purposely vague.

In discussing the public ministry, Forde considers it very important to find the biblical boundaries of the office (Forde 2007, Loc. 1714). Overstepping the limits of the office leads to abuse and tyranny (Forde 2007, Loc. 1728). The great task of the minister is delivering the gospel, serving rather than ruling. The Reformation clarified that. “The only authority bishops can wield by divine right is identical to that of an evangelical pastor: to preach the gospel, to forgive sins, judge doctrine, condemn doctrine contrary to the gospel, and exclude the ungodly from the Christian community” (Forde 2007, Loc. 1752). Forde concludes that the bishop has no other authority, regardless of the history of the office. It must be a biblical authority (Forde 2007, Loc. 1761).

Sacramental Preaching

12/23/2015

Wednesdays are for Bits and Pieces 12/23/15
Forde, Gerhard O. The Preached God: Proclamation in Word and Sacrament. Grand Rapids: William B. Eerdmans Publishing Company, 2007. Kindle Electronic Edition.
Chapter 4, “Preaching the Sacraments” Loc. 1183-1609.

Forde begins this portion of his discussion by considering a way in which preaching may be a sacrament. In preaching the pastor behaves in a sacramental way by doing something to give Christ to the congregation (Forde 2007, Loc. 1183). Unfortunately, many times preaching gives grace then takes it back again (Forde 2007, Loc. 1186). People therefore often value the sacraments as they are purely gospel. Those who do not value them may well not have heard them preached (Forde 2007, Loc. 1197). “Preaching in a sacramental fashion is doing to the hearers what the text authorizes you to do to them” (Forde 2007, Loc. 1223). The text itself is in charge of the preaching situation,never our experience (Forde 2007, Loc. 1233).

Rather than try to explain the task of sacramental preaching Forde illustrates it with several texts. In Matthew 13:44 (Forde 2007, Loc. 1283), the theologian of the law might encourage seeking out hidden treasure or giving all to buy the good treasure. The gospel points out that in the parable the man did nothing to find the treasure. It was gift. The preacher’s action is to tell the hearers they have the treasure of Jesus’ death (Forde 2007, Loc. 1315). Likewise in the parable of the laborers in the vineyard those who are late receive a great gift (Forde 2007, Loc. 1325).

Forde next discusses preaching the sacraments in particular (Forde 2007, Loc. 1351). This is the way people will grasp and value the sacraments. Preaching the sacraments is not merely teaching about them (Forde 2007, Loc. 1370). It is difficult as it involves delivering the significance of an action by using words (Forde 2007, Loc. 1375). Yet Forde illustrates that it is God’s Word that empowers the Sacraments. It cannot be turned back (Forde 2007, Loc. 1414). The preaching, like the Sacraments, serves to deliver faith (Forde 2007, Loc. 1452). It is all finally a matter of killing and bringing to life. The power, as Forde illustrates, is in the Word. He goes on to give an example of a sermon for a baptism, showing the free grace of the sacrament (Forde 2007, Loc. 1523). After this explanation, Forde gives several short chapel sermons on the sacraments (Forde 2007, Loc. 1554).

Concrete Views of Christ

12/16/2015

Wednesdays are for Bits and Pieces 12/16/15
Forde, Gerhard O. The Preached God: Proclamation in Word and Sacrament. Grand Rapids: William B. Eerdmans Publishing Company, 2007. Kindle Electronic Edition.
Chapter 3, “Karl Barth on the consequences of Lutheran Christology” Loc. 958-1182

Forde considers Karl Barth a an example of a Reformed theologian who had considered Lutheran theology carefully. Barth saw Lutheran Christology as problematic because it could have led to a view of anthropology as more important than theology (Forde 2007, Loc. 961). In this chapter, Forde’s purpose is “to look at two particular doctrinal issues in the argument between Barth and the Lutherans as a kind of exercise in the consequences of Christology “ (Forde 2007, Loc. 966). Barth’s specific targets are “the genus maiestaticum, the doctrine that the risen Christ is everywhere present in his human nature…[and] that the communication of divine attributes to the human nature of the exalted Christ seems to leave the door open to the idea that all humans could become divine” (Forde 2007, Loc. 976).

Barth’s consideration of the issue is in his Church Dogmatics IV/2 (Forde 2007, Loc. 978). His initial objection has to do with the subjectivity of interpretation, as hard data on internal attributes is elusive. Barth’s view of the discussion is that Lutheran arguments were not convincing and that the Reformed failed to persuade the Lutherans of error (Forde 2007, Loc. 992).

The classic Reformed emphasis was on Jesus as true man and true God, while the Lutheran explanation, Barth considered, could lead to a preoccupation with the explanation of attributes rather than reflection on Jesus’ power to save (Forde 2007, Loc. 1006). More seriously, Barth was concerned that the idea of divinization of Christ left the door open to every person becoming divine as well (Forde 2007, Loc. 1011). Yet, Forde says, Barth does not make his case using historical evidence but with rhetorical questions (Forde 2007, Loc. 1016). Forde illustrates with quotes from Barth.

Forde’s answer to the situation is, first, to observe that Regin Prenter and Gerhard Ebeling have already answered the charges very thoroughly (Forde 2007, Loc. 1041). Yet Lutherans also have a tendency to subjectivize and make an abstraction of Jesus (Forde 2007, Loc. 1050). Forde affirms that dogmatic theology cannot effectively guard against this (Forde 2007, Loc. 1058). Theology in the end is an abstraction. The cure, says Forde, is in proclamation of the truth (Forde 2007, Loc. 1060). Barth, on the other hand, will say that systematic theology is not adequate to create change, but he does not say what is effective (Forde 2007, Loc. 1074). Lutheran Pietists have attempted to find a solution in Heilsgeschichte, the history of our salvation. Yet this is also unsatisfactory (Forde 2007, Loc. 1098). Barth’s attempt to refute Lutheran Christology may finally result in separating the humanity and deity of Christ (Forde 2007, Loc. 1121).

Forde concludes then that theologizing eventually becomes abstract (Forde 2007, Loc. 1126). The best use of theology should, to be effective, lead to proclamation in Word and sacraments rather than to further doctrinal exploration (Forde 2007, Loc. 1147). The result of proclamation is faith in Jesus (Forde 2007, Loc. 1161).

Mysticism and Revelation

12/9/2015

Wednesdays are for Bits and Pieces 12/9/15
Forde, Gerhard O. The Preached God: Proclamation in Word and Sacrament. Grand Rapids: William B. Eerdmans Publishing Company, 2007. Kindle Electronic Edition.
Chapter 2, “When the Old Gods Fail: Martin Luther’s Critique of Mysticism” Loc. 783-957.

Luther’s view of revelation was that Jesus was revealed adequately in Scripture (Forde 2007, Loc. 787). Additional visions were very likely temptations of the devil. At the same time, though, Luther testifies to having seen visions while praying fervently and meditating on the work of Christ (Forde 2007, Loc. 796). While Luther will use mystical language he rejects much of the mystical experience.

Forde observes that defining mysticism adequately is often a problem (Forde 2007, Loc. 81). Thus he looks rather for conditions in which mysticism arises, when “the abyss, the distance, between God and humans has become apparent (Forde 2007, Loc. 814). The mystic tries to take old concepts and make them work anew. This is often done by seeking unmediated, personal spiritual contact (Forde 2007, Loc. 824).

This situation is paralleled in Luther, who sought a way to deal with the scholastic tradition which had mediated Christian life up to his time (Forde 2007, Loc. 833). The experience he sought would be found in the Scripture (Forde 2007, Loc. 843). The work of the Christian then includes an individual appropriation of the concepts of Scripture (Forde 2007, Loc. 852). Further, often Christians look at mystical signs, such as liturgical actions and see both the sign and the reality to which it points (Forde 2007, Loc. 865). Thus there are different levels or styles of mysticism. In Luther, the text of Scripture is itself active in the believer (Forde 2007, Loc. 879). Forde explains Luther’s objection to the mysticism of his day by observing “that for Luther the text actually does what the mystic says it only signifies (Forde 2007, Loc. 905). The goal of godliness is the same but the mysticism grounded in something other than the text is futile. Finally, we all depend on words, whether those of God or our own words (Forde 2007, Loc. 941). Luther would urge dependence on God’s Word.

The Invisible God

12/2/2015

Wednesdays are for Bits and Pieces 12/2/15
Forde, Gerhard O. The Preached God: Proclamation in Word and Sacrament. Grand Rapids: William B. Eerdmans Publishing Company, 2007. Kindle Electronic Edition.
Chapter 1, “Whatever Happened to God? God Not Preached” Loc. 481-782.

Forde opens by responding to a campaign in American popular Christianity, “Jesus is the answer.” “The question...has gradually become more clear to me: Whatever happened to God?” (Forde 2007, 481). The answer Forde reaches is Jesus. Many people know of Luther’s distinction between God hidden apart from his works and revealed through his works. Luther linked this concept to preaching in the Bondage of the Will (Forde 2007, Loc. 484). The speaking we do about God in preaching is different from that of everyday communication. Forde illustrates the difference between proclamation of God’s truth, which shows the Gospel, and explanation of God’s truth, which attempts to save by means of good doctrine (Forde 2007, Loc. 493).

Forde point out a result of this theologizing is a form of pietism that can do without God at all. We simply need to be good (Forde 2007, Loc. 507). This domesticated God is nothing like the wild and untamed God of the Bible. “Whatever happened to God? God has fallen victim to explanations, to theology itself - theology about God-not-preached. Explanation replaces proclamation” (Forde 2007, Loc. 541). Forde ties this idea with the concept that God somehow finds his identity in our love, making God need us (Forde 2007, Loc. 563). This is not what the invisible God is like.

Forde next questions whether the work of systematic theologians has gone astray by not pursuing the true gospel (Forde 2007, Loc. 577). In Jesus’ victory over death, we are not given a lesson but a proclamation (Forde 2007, Loc. 585). “Proclamation means finally to stop talking about it, and actually give it. It means not talking about God, but speaking for God” (Forde 2007, Loc. 604). Proclamation, then, is more specific and targeted than preaching. It is not didactic in nature (Forde 207, Loc. 623). It declares God’s will and delivers the gift. Forde illustrates the point where explanation must leave off and declaration take place in vivid terms.

So what has happened to God? We have forgotten to proclaim him (Forde 2007, Loc. 680). What is the answer is Jesus. At the end of all we cannot explain faith and forgiveness. We proclaim it and let God work it out (Forde 2007, Loc. 713).