Category: Kolb-arand-2008 - Wittenberg Door Campus Ministry

How bad is sin?

3/29/2018

Wednesdays are for Bits and Pieces
3/29/18

Kolb, Robert. The Book of Concord: The Confessions of the Evangelical Lutheran Church. Minneapolis: Fortress Press, 2000.
Augsburg Confession XIX, “Concerning the Cause of Sin.” p. 53
Apology to the Augsburg Confession XIX, “The Cause of Sin.” p. 235

Article 19 of the Augsburg Confession says, in short, that all sin is a perversion of God’s good work of creation and preservation. It is the will of the devil and of the ungodly to sin, in accord with their nature. The apology confirms that the Roman opponents accept article 19, and restates it very briefly.

Christian Life as Conversation

10/11/2017

Wednesdays are for bits and pieces.
10/11/17

Kolb, Robert & Charles P. Arand. The Genius of Luther’s Theology: A Wittenberg Way of Thinking for the Contemporary Church. Grand Rapids: Baker Academic, 2008.
Chapter 9 “God’s Word Takes Form as His People Convey It” pp. 205-220.

Kolb and Arand now reflect on the active and living Word of God as it is spoken and believed. This is the word of the Gospel which gives life (Kolb & Arand 2008, 206). The Gospel is found effective in the pure biblical teaching and preaching which we can hear (Kolb & Arand 2008, 206). Since God wishes to speak to his people, he gives his word to be heard. The message must be preached and taught accurately, with no mixture of error. This is God’s wisdom speaking to his people.

Luther and Melanchthon also compared God’s Word to a body of truth, having various members which interact according to their own functions (Kolb & Arand 2008, 208). If the body is damaged in any of its parts it may collapse entirely (Kolb & Arand 2008, 209). Consideration of doctrinal nuances remains an important task.

Aside from the doctrinal aspects of God’s Word, the delivery of the message normally appears in two ways: proclamation and explanation (Kolb & Arand 2008, 210). Proclamation often is a claim of God’s nature or a declaration of the believer’s status in Christ, while explanation is aimed at helping the believer consider the implications of God’s nature in their lives (Kolb & Arand 2008, 211). The response to God’s Word takes place, both in good works, discussed in earlier chapters, and in prayer. Prayer is not considered a means of grace, being our work rather than God’s work (Kolb & Arand 2008, 212). Luther expected that prayer would spread into all our daily life and that God would work through our prayers (Kolb & Arand 2008, 213). This leaves the Christian with great confidence in prayer, as God’s will and work will always be for good. Kolb and Arand emphasize the varieties of ways in which Christians pray.

Another response to God’s Word is in liturgy, the life of Christians gathered together before God (Kolb & Arand 2008, 216). The worship practice of God’s people is a response to God’s word, not a means of man earning favor. It needs to be centered clearly on God’s Word, as well as reception of communion. In Luther’s practice, this was available not only weekly, but, in urban centers, daily (Kolb & Arand 2008, 216).

“The conversation between God and his people is often interrupted, however, because God and his people have an enemy who wants to destroy the relationship between Creator and human creature” (Kolb & Arand 2008, 217). The challenge we face is a spiritual battle, requiring regular repentance and new dependence on God. The strength to overcome in this battle is resident in the Gospel itself. Here is the life-giving promise which is true and lasting (Kolb & Arand 2008, 219).

God's Power Using Physical Means

10/4/2017

Wednesdays are for bits and pieces.
10/4/17

Kolb, Robert & Charles P. Arand. The Genius of Luther’s Theology: A Wittenberg Way of Thinking for the Contemporary Church. Grand Rapids: Baker Academic, 2008.
Chapter 8 “The ‘Means of Grace’ as Forms of God’s Word” pp. 175-203.

Luther recognized that, along with speaking, God attaches His power to physicality to accomplish His purposes (Kolb & Arand 2008, 175). It is quite reasonable to recognize that God would use physical means to do His will. The use of external signs is common in both the Old Testament and the New Testament (Kolb & Arand 2008, 176). Luther and his followers identified instances of God’s power and working through his word and physical signs to save people as “means of grace” (Kolb & Arand 2008, 176). In every instance of conversion there is an external means of grace. Specifically, aside from the simple hearing or reading of God’s Word (an external element), in baptism and communion, God connects His promise of forgiveness to a physical element to accomplish His will (Kolb & Arand 2008, 177). In preaching and absolution, as in baptism and communion, the person making the proclamations is one of the physical means (Kolb & Arand 2008, 178). In the Smalcald Articles God delivers grace to believers: preaching, baptism, communion, absolution and mutual encouragement of Christians (Kolb & Arand 2008, 179). All these are examples of God’s Word working through various earthly instruments.

In its oral use, preaching of forgiveness is the primary way God’s Word reaches to people (Kolb & Arand 2008, 180). Proclamation of God’s Word is what gathers and sustains His people. Although the power of God is in His Word, Lutherans recognize that some people are more suited for various ministry roles than others and may work in different ways (Kolb & Arand 2008, 182). Yet it is the proclamation of God’s Word which acts.

Another way God’s Word acts is in words of absolution. Here God’s forgiveness speaks to individuals (Kolb & Arand 2008, 184). Luther considered engagement with a confessor to be very important to the Christian life. This brings encouragement and correction to the troubled conscience (Kolb & Arand 2008, 184).

A third way God’s Word is used is through mutual conversation and encouragement in daily life (Kolb & Arand 2008, 185). One of the great strengths of the Small Catechism is that it provides natural ways to encourage others with Scriptures. This personal encouragement was something Luther called all Christians to do (Kolb & Arand 2008, 187).

Luther encouraged a careful hearing of God’s Word as it is read, or, for those who could read, as they read the Scripture (Kolb & Arand 2008, 188). After prayerfully hearing a biblical text, we can meditate on the meaning. This will normally result in some sort of temptation or struggle, which Luther saw as a call back to prayer (Kolb & Arand 2008, 189).

Luther also classified the action of God’s Word as sacramental (Kolb & Arand 2008, 190). In baptism, God uses water and the Word to deliver faith and new life to the recipient (Kolb & Arand 2008, 190). Luther was quick to affirm his agreement that baptism is God’s covenant work, not man’s (Kolb & Arand 2008, 192). Though baptism is God’s action Luther rejected any idea of it being treated lightly by humans. If God has rescued a person from sin that person should flee sin (Kolb & Arand 2008, 195).

Communion is also seen as an example of God’s Word, sustaining faith (Kolb & Arand 2008, 196). Counter to a rejection of the almost superstitious view of communion, Luther encouraged biblical balance, recognizing communion as a supernatural gift but not magical in nature (Kolb & Arand 2008, 197). Again, like baptism, communion must be received by faith (Kolb & Arand 2008, 198). In communion, God delivers exactly what He says he will: body and blood for forgivenesss (Kolb & Arand 2008,199). This is also a function of God’s Word.

Scripture - God's Definitive Word

9/27/2017

Wednesdays are for bits and pieces.
9/27/17

Kolb, Robert & Charles P. Arand. The Genius of Luther’s Theology: A Wittenberg Way of Thinking for the Contemporary Church. Grand Rapids: Baker Academic, 2008.
Chapter 7 “The Enfleshed and Written Forms of God’s Word” pp. 161-173.

Kolb and Arand recognize the diversity of ways the Bible uses the idea of God’s Word, as a written revelation as well as the person of Jesus, called God’s Word. They affirm that the idea found in the Bible is God communicating with people, creating a message. The biblical picture is of communication initiated by God, not by humans (Kolb & Arand 2008, 162). Luther, particularly in comments on John chapter 1, noted Jesus as God’s Word being equated with reasoned thought, a very common use of the word λόγος (Kolb & Arand 2008, 162). With the historic creeds, Luther affirms a full human nature and a full divine nature dwelling in Christ (Kolb & Arand 2008, 163). The miracle of being one person with two natures is infused in Reformational thought (Kolb & Arand, 164). The two natures work together in the one person. This unity of will gives assurance of God’s care for his people. The death of Christ is not a matter of man versus God, but of the true God-man caring for his people (Kolb & Arand 2008, 165).

Although he affirmed Jesus as God’s Word, Luther consistently considered the Scripture as the authoritative account of God’s will. The account of the Bible is the definitive standard for belief (Kolb & Arand 2008, 167). Most Christians have accepted some statement of faith, a creed or confession which helps in formulation of biblical ideas. Luther did as well, with the recognition that the Bible was the standard (Kolb & Arand 2008, 169).

The authority of Scripture remains a challenge. Because it is a simple and relatively short document it may appear insufficient (Kolb & Arand 2008, 170). Kolb and Arand, along with the Reformers, observe that Christians through the ages have reached remarkably similar doctrinal stances and have proven some form of sufficiency (Kolb & Arand 2008, 171).

God's Law at Work

9/20/2017

Wednesdays are for bits and pieces.
9/20/17

Kolb, Robert & Charles P. Arand. The Genius of Luther’s Theology: A Wittenberg Way of Thinking for the Contemporary Church. Grand Rapids: Baker Academic, 2008.
Chapter 6 “The Functions of the Word” pp. 131-159.

Kolb and Arand note the central role of God’s Word in Luther’s theology. His discussion of God’s Word is informed by “his education, his engagement with the biblical text, and his personal experience” (Kolb & Arand 2008, 131). While Luther rejected the idea of God’s Word as an almost magical formula, he also admitted that God uses the material world in his work of redemption (Kolb & Arand 2008, 133). Jesus, God’s Word in flesh, was the final revelation of God’s mercy and was described definitively in the Scripture, God’s own Word (Kolb & Arand 2008, 135).

When God speaks, He accomplishes his will. Luther saw evidence of this in the creative work of God (Kolb & Arand 2008, 135). Luther also saw redemption and an opening of communication with humans accomplished through God’s Word (Kolb & Arand 2008, 137). Kolb and Arand contrast this idea with concepts of an impersonal God revealed only through creation. The breaking of communication with God is at the heart of our problems with sin, as in that denial of God’s Word we finally create another god (Kolb & Arand 2008, 139). Counter to this idea, Luther asserted that one role of God’s Word is to create faith (Kolb & Arand 2008, 140). This is a relationship in which trust can thrive and grow, as we recognize God’s work at the center of our life (Kolb & Arand 2008, 142). As God’s Word invades our lives, we also see that God is revealed, even as we are sometimes protected from too clear a sight of the Almighty (Kolb & Arand 2008, 144). Luther would speak not only of the God who is hidden in his incomprehensible power, but also of God revealed in Jesus (Kolb & Arand 2008, 144). Kolb and Arand do acknowledge that the idea of our need for a revealed God is offensive to us, but, regardless, it is the biblical picture (Kolb & Arand 2008, 146).

Kolb and Arand continue by identifying three questions which we ask in life. The problem of the existence of evil, of requiring people to turn to God when unable in themselves, and the way we can rightly identify God’s righteousness all must be dealt with, and are dealt with in the incarnation of Christ (Kolb & Arand 2008, 147). This revelation of Jesus, God’s Word, is what kills sin and brings sinners to life (Kolb & Arand 2008, 148). Through his Law God shows his values and desires, drawing boundaries for life (Kolb & Arand 2008, 149). The good of God’s law points out the troubles we find through disobedience (Kolb & Arand 2008, 150). The law, according to Luther, does this in two basic ways. First, it can govern us in our social and political relationships with our neighbors (Kolb & Arand 2008, 151). Second, it can show us what our sinful actions and attitudes are (Kolb & Arand 2008, 152).

Counter to the Law, or more likely, working as a complement, the Gospel delivers life to sinners, making them a new creation in Christ (Kolb & Arand 2008, 153). This is the only function of the Gospel, though it does have side effects on our relationships with others in our world (Kolb & Arand 2008, 154). The heart of the Gospel is a restoration of a positive relationship between God and man, regardless of the struggle with sin continuing in human lives (Kolb & Arand 2008, 155). Kolb and Arand thus return to the idea of God’s Law as a revelation of the way to live out our relationship with God (Kolb & Arand 2008, 157). In the end, it is still God’s Word at work, convicting of sin, rescuing from death, and guiding the new life.

One Life Includes Sacred and Secular

9/13/2017

Wednesdays are for bits and pieces.
9/13/17

Kolb, Robert & Charles P. Arand. The Genius of Luther’s Theology: A Wittenberg Way of Thinking for the Contemporary Church. Grand Rapids: Baker Academic, 2008.
Chapter 5 “The Dynamic of Faith” pp. 101-128.

Kolb and Arand bring up Luther’s view of the freedom of a Christian in this chapter. If a Christian is free from the Law, what will prevent rebellion and sedition (Kolb & Arand 2008, 102)? While it would have been possible to spiral into antinomian preaching, Luther staunchly affirmed the necessity of good works, performed by faith. Kolb and Arand admit that some Lutherans have been so forceful in affirming justification by grace rather than works that they have avoided the call for holy living (Kolb & Arand 2008, 102-103). Yet the real issue is that the outward righteous behavior of the believer and the unbeliever will be nearly identical (Kolb & Arand 2008, 103). The new life is a matter of living by faith. This, not our civic works, proves redemptive (Kolb & Arand 2008, 104). That relationship to God results in good works, which flow from Christians naturally (Kolb & Arand 2008, 105). These works are good because of their contribution to the good of the world, which is God’s creation and is good (Kolb & Arand 2008, 106). The Christian life is not flight from earthly existence, but embracing God’s gracious provision (Kolb & Arand 2008, 108). A division of life into a sacred and secular sphere rejects part of God’s creation, thus falling short of God’s gracious revelation (Kolb & Arand 2008, 110).

Finding ourselves as participants in both the temporal and eternal frees us to “embrace the ordinary, everyday activities of daily living “ (Kolb & Arand 2008, 111). This is the realm in which the first humans were to take dominion (Gen. 1:26). This is also the arena in which Christians can share the Gospel with others (Kolb & Arand 2008, 113). Kolb and Arand also point out the need for Christians to be critical of the surrounding culture (Kolb & Arand 2008, 115). Lutherans have tried to avoid setting up a theocracy, but embrace the idea of critical commentary on cultural expectations. This does not mean that our culture will change to meet biblical standards. It does, however, present truth in a coherent way (Kolb & Arand 2008, 118). In the end, it is God, not us, in the judgment seat (Kolb & Arand 2008, 118). This is also a matter of Christian freedom (Kolb & Arand 2008, 120). The Christian has been made holy already by God’s grace. However, that holiness seems to grow (Kolb & Arand 2008, 124). Rather than seeing active righteousness replacing passive righteousness, Luther sees it as applying the life of passive righteousness in the world (Kolb & Arand 2008, 126).

Not Just Change, Life

9/6/2017

Wednesdays are for bits and pieces.
9/6/17

Kolb, Robert & Charles P. Arand. The Genius of Luther’s Theology: A Wittenberg Way of Thinking for the Contemporary Church. Grand Rapids: Baker Academic, 2008.
Chapter 4 “The Subversion of Our Human Identity” pp. 77-100.

Kolb and Arand see Luther’s distinction between passive and active righteousness as essential to the reformational restoration of the human identity (Kolb & Arand 2008, 78). In effect, we must do active righteous deeds on earth but remember that they have no merit for our standing before God. The fall into sin makes us want our works to justify us (Kolb & Arand 2008, 79). This desire extends to our view of all that is good. We want to be the movers of our security (Kolb & Arand 2008, 80). This is called by Luther a “theology of glory.” Kolb and Arand identify a number of ways these theologies deny God’s nature and relationships with humans (Kolb & Arand 2008, 81-82). In the end we make God answerable to us rather than submitting ourselves to God. In effect, we create an alternate god (Kolb & Arand 2008, 83). A postmodern Western view of God makes him very “nice” rather than demanding (Kolb & Arand 2008, 85). Kolb and Arand relate this also to a neo-Gnostic belief that we all tap into the cosmic power we think of as God (Kolb & Arand 2008, 86). All these tendencies lead to our ability to do what we find pleasing, a route which Luther sees as leading to destruction (Kolb & Arand 2008, 89). Either God’s law will judge us for our failure or we will set up some other standard (Kolb & Arand 2008, 90). This other standard is intrinsically created and evaluated. We look only to ourselves, rather than God (Kolb & Arand 2008, 91).

Luther’s solution to all these problems was not mere reform, but it was rebirth. Without divine regeneration we are left only to try harder and fail again (Kolb & Arand 2008, 94). Luther here captured the idea that sin had completely destroyed us, not merely hampered us (Kolb & Arand 2008, 95). It is not through our behavior, but through our daily repentance and belief that we are the recipients of God’s mercy (Kolb & Arand 2008, 98).

"What's My Line?"

8/30/2017

Wednesdays are for bits and pieces.
8/30/17

Kolb, Robert & Charles P. Arand. The Genius of Luther’s Theology: A Wittenberg Way of Thinking for the Contemporary Church. Grand Rapids: Baker Academic, 2008.
Chapter 3 “The Shape of Human Performance” pp. 53-76.

Human performance and righteousness is a challenge to Christians. Kolb and Arand recall that Luther was clear. “Our daily activities, religious or nonreligious, do nothing to establish, reestablish, promote, preserve, or perfect our relationship with God (Kolb & Arand 2008, 53). Our hope is in Christ’s righteousness, which we receive. Yet, at the same time, it is necessary to engage in righteousness in this world (Kolb & Arand 2008, 54). In a sense, the way we interact with others creates a sort of worldly justification. Kolb and Arand view this as a sign that Luther had a very rich view of the created order. In the world sovereignly cared for by God we are at the same time recipients of God’s care and people with privileges and responsibilities to do his work in our world (Kolb & Arand 2008, 55). There will always be needs in the world. “Christians know that their struggle on behalf of justice and the welfare of all human beings and all of creation will never end, for sin and evil continue to intrude in the midst of their best efforts” (Kolb & Arand 2008, 57). These efforts are carried out in the context of our various walks of life.

Medieval society identified three basic walks of life, or “estates.” There were princes or dukes, monks or priests, and peasants or artisans (Kolb & Arand 2008, 58). Luther reclassified the estates in terms of the family, classifying parents in the household, parents as employers, parents as rulers, and a fourth, spiritual parents (Kolb & Arand 2008, 58-59). He promoted family life as a good and natural foundation of society (Kolb & Arand 2008, 59). As a result, the family is primary in his worldview, with civic economy, government, and church all contributing to care for the central need of families to live as Christians (Kolb & Arand 2008, 60). The various states of life are all valuable. While social mobility may be limited, everyone can find a place in God’s calling at different stages of life (Kolb & Arand 2008, 64).

We perceive these callings through our reason as we see God’s natural law governing our world. Luther saw this natural law and reason as the way we find common ground with non-Christians (Kolb & Arand 2008, 65). The Ten Commandments, though they do not directly apply to Christians, do serve to show how the world works and lives out its faith (Kolb & Arand 2008, 67). Kolb and Arand observe that various occupations and fields of study are also helpful to understanding our world (Kolb & Arand 2008, 70. The problem in all of this relates to the immense complexity of the world and our human nature. Our course of action is often ambiguous (Kolb & Arand 2008, 71). Seeking wisdom in natural law is important, though difficult and time consuming. This development of wisdom can nurture virtue, which is implemented differently in different contexts, depending on the need of our neighbors (Kolb & Arand 2008, 75).

Sacrament and Life

8/23/2017

Wednesdays are for bits and pieces.
8/23/17

Kolb, Robert & Charles P. Arand. The Genius of Luther’s Theology: A Wittenberg Way of Thinking for the Contemporary Church. Grand Rapids: Baker Academic, 2008.
Chapter 2 “The Core of Human Identity” pp. 33-52.

Christian culture leading up to the Reformation held a strong emphasis on God as the judge. The only hope provided was a lifelong habit of good works (Kolb & Arand 2008, 34). The prospect of Christ’s judgment was terrifying to consciences. Luther’s understanding of God’s righteousness which would call down judgment was not unusual (Kolb & Arand 2008, 35). His breakthrough, then, was in the realization that the righteousness of the just in Romans 1:17 was God’s righteousness given to the Christian (Kolb & Arand 2008, 36). Being in Christ, then, is to know that God has created us and sustains us by his mercy (Kolb & Arand 2008, 38). God’s judgment results in death, but it is the death of Jesus who takes our sin, giving us all the benefits of his perfect trust in the Father (Kolb & arand 2008, 40). The mercy of God in Christ is delivered to people through the Word of God, something outside of us, as opposed to some internal impression, as the more radical Reformation taught (Kolb & Arand 2008, 41). God’s creative word makes things happen (Kolb & Arand 2008, 42). From this understanding, Luther moved to a very sacramental view of baptism and communion, not as a sign of some reality located elsewhere, but as a vivid and active event (Kolb & Arand 2008, 44). It is necessary still to see the source of confidence. Kolb and Arand note that Luther and Melanchthon viewed the promise of God as demanding a response of faith. This is the way God’s promise is activated in the Christian, completing the circuit of redemption (Kolb & Arand 2008, 45). This faith is not our work but resides in us due to the promise of God. The righteousness of God then is able to dwell in the believer through faith which is itself a gift of God. This redeems the relationship. Though the believer remains a sinner, he is also a saint in God’s eyes (Kolb & Arand 2008, 49). He can gain confidence in his redemption by continuing to look to God’s promise (Kolb & Arand 2008, 50).

Christian Anthropology

8/16/2017

Wednesdays are for bits and pieces.
8/16/17

Kolb, Robert & Charles P. Arand. The Genius of Luther’s Theology: A Wittenberg Way of Thinking for the Contemporary Church. Grand Rapids: Baker Academic, 2008.
Chapter 1, “Luther’s Anthropological Matrix” pp. 23-31.

“Every age brings with it a predominant set of beliefs about what it means to be human and how to live out that humanity. Each configuration of the human being also brings with it an analysis of the ailments that beset human life along with a proposal of the sort of cures that are needed” (Kolb & Arand 2008, 23). An analysis of these anthropological beliefs can lead to a clear and consistent view of human society. Because it is impossible for humans to distance themselves from these presuppositions, the Reformers valued illumination from outside themselves (Kolb & Arand 2008, 24). As part of this attempt to view the world rightly, the Reformers articulated a view of two kinds of righteousness in humans: one from our works (active righteousness) and one from God’s work in us (passive righteousness) (Kolb & arand 2008, 25). “The passive righteousness of faith provides the core identity of a person; the active righteousness of love flows from that core identity out into the world” (Kolb & Arand 2008, 26). Based on this conceptual framework, we can view all of life as somehow based first on a relationship with God and second on a relationship with others (Kolb & Arand 2008, 27). Our righteousness and, hence, our relationship with God, comes from God’s work. Human righteousness and relationships are related to how we interact with others in this world (Kolb & Arand 2008, 28). “Luther insisted that to affirm both dimensions of human existence, they must be kept distinct. But in distinguishing them, Luther also stressed that the two types of righteousness are not alternative forms of human existence” (Kolb & Arand 2008, 29). Both are entirely necessary.

The Context of a Theologian

8/9/2017

Wednesdays are for bits and pieces.
8/9/17

Kolb, Robert & Charles P. Arand. The Genius of Luther’s Theology: A Wittenberg Way of Thinking for the Contemporary Church. Grand Rapids: Baker Academic, 2008.
Introduction, pp. 9-20.

Kolb and Arand introduce the idea of Luther as a person who still is engaged in dialog with others to this day (Kolb & Arand 2008, 9). In this book, they seek to interact with Luther in terms of his anthropology and in the way he sees God working in the world (Kolb & Arand 2008, 10). They consider these to be the particular points of genius shown by Luther. In his work, Luther sought to help the church recover from a crisis stemming from lack of proclamation of the gospel and from inadequate pastoral care (Kolb & Arand 2008, 12). He did this in conversation with others, developing presuppositions which would serve as an adequate framework for his theology. “This volume looks at two vital elements that constituted the matrix within which Luther developed other topics from biblical revelation and the genius that channeled their unfolding: the anthropological presupposition that God shaped human life according to two dimensions (two kinds of righteousness), and the theological presupposition that God works through his Word in its manifold forms” (Kolb & Arand 2008, 12). It is God’s grace that makes humans human. It is God’s Word which effectively delivers new life to us. Rightly perceiving God’s Word and how to live in light of his grace is the challenge facing every generation (Kolb & Arand 2008, 13). Luther and Melanchthon pictured teaching and preaching of different topics as various members contributing to a whole body of truth (Kolb & Arand 2008, 14). As a result, the writings of the Lutheran Reformation have a strong pastoral and practical focus, as opposed to a more abstract and theoretical focus (Kolb & Arand 2008, 16).