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Actual Sin - Also Everybody's Problem

9/7/2022

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9/7/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

c. Actual Sin

Chapter 1, “Definition of Actual Sini”

Actual sin is that which is done by people. It is not that which we inherited but that which is committed, either by doing sins or by failing to do what God commands.

Chapter 2, “The Causes of Actual Sin”

There are causes for sin both within man and outside of man. In general, the cause of our sin is our fallen nature. This most often works in us by ignorance and unbelief or through our strong and unbalanced emotions. We also engage in sin through our habits. Among the external causes of sin we find the devil, who normally operates through temptation but occasionally physical causes as well. Other people and their words and deeds can provoke us to sin as well. God is not the cause of sin.

Chapter 3, “The Scripture Doctrine of Offense”

In the Bible we find that when we are provoked to offense we are offensive to God. This offense before God can come about when we are caused to doubt God’s Word. Because our actions can bring offense we restrict our liberty in Christ when it does not hinder the Gospel to do so.

Chapter 4, “The Scripture Doctrine of Temptation”

We can be tempted either to evil or to good. Temptation to good comes from God. Temptation to evil may come through the devil or other people. Pieper also classes as temptation the hardships which come from God to make us depend on him. We are warned in Scripture to cast our hope and trust on God so as to avoid falling into sin.

Chapter 5, “Classification of Actual Sins”

The Bible does, in fact, identify different types of sins. For example, we find both voluntary and involuntary sins. Again this distinction could be confusing. Voluntary sins are those we commit willingly. Sometimes our will is in the background and our sin is committed rashly or in ignorance. That would be identified as an involuntary sin.

Sometimes sins are divided into different categories based on our understanding. For instance, we may have an erring conscience and sin by denying or by disobeying that conscience. The erring conscience needs correction and the sin needs forgiveness.

We find also that we may sin against God, against our neighbor, or against ourselves. All sins are against God. Some influence others as well.

Though all sin is deserving of death and hell, the Scripture depicts some sins as worse than others.. Entering into sin willfully is a very serious matter, as it involves active rejection of God’s known will.

Some divide sins into those of thought, word, and deed. This may imply a difference in seriousness but not always.

Many have classified sins into “mortal” and “venial” categories. Mortal sins result in the death of the sinner. Venial sins are those which, though they merit death, are able to be forgiven. They do not kill faith. The definition of a mortal sin is a matter of considerable debate. Pieper does not go into it at this point.

Pieper does warn against entering into other people’s sins by approving and affirming them. We never want to encourage sin. Some sins are pictured in the Bible as crying out to heaven. All sin is serious, but again, there is some sin which calls to God for justice.

Finally, Pieper discusses the sin against the Holy Spirit, known as the unforgivable sin. In this, the person claims that the work of the Holy Spirit is actually the work of the devil, thus saying that God’s work of forgiveness is from God’s enemy. It is very hard to identify this sin. Under all of Pieper’s discussion is the care that when man is repentant God is forgiving. We will not find someone repenting of a sin that God does not forgive.

This brings us to the end of Volume 1. Pieper’s work is thorough and he is generally fair toward those he speaks against. He does possibly spend more time and energy refuting particular individual theologians who are influential in his time than I would like. I would prefer that he spent the time dealing with the position and did not deal with the individual theologian in such detail.

A word is in order about the date. Pieper wrote in German and the text as we have it is in translation. The German, published by Concordia Publishing House, was originally copyrighted 1917-1924. It is now in public domain. The English translation was published by Concordia in 1950-1953. Concordia Publishing House currently lists the item as a 1968 publication. Amazon lists electronic editions as 2003 and 2011. Maybe someone can explain the 1968 date, but I am unable to do so.

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Original Sin - Everybody's Problem

9/6/2022

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9/6/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

b. Original Sin

Chapter 1, “Definition of Original Sin”

Pieper points out that original sin, that which humans have had since the Fall, includes both guilt for Adam’s sin and a corruption of nature. This doctrine of original sin is found objectionable by many, yet Pieper documents it clearly in Scripture. The ultimate outcome of denying original sin, says Pieper (Loc. 11423), is that we must also reject Christ’s imputation of righteousness.

Chapter 2, “The Effect of Hereditary Corruption on the Mind and Will of Man”

Although after the Fall people still have intelligence, they are not, by nature, able to understand spiritual matters. The Gospel is foolishness. We also find our will is not able to change and is only able to oppose God apart from the work of the Gospel. Pieper again gives detailed biblical arguments to illustrate his conclusions.

Chapter 3, “The Negative and the Positive Side of Original Corruption”

This chapter title could easily be misunderstood. By “negative” Pieper means that we are lacking in good. By “positive” Pieper means we actually do things which are bad. Pieper is clear that human nature in itself can be good. It is not human nature to sin, but sin is consistent with the fallen nature. Yet he is clear that we sin on purpose, not by accident only, and that our fallen nature requires it.

Chapter 4, “The Subject of Hereditary Corruption”

The only human who is not corrupt by nature is the Christ. This is because of his conception. Being conceived by the Holy Spirit took away his inherited fallen nature. Pieper is clear that this is due to the Holy Spirit, not due to Mary. Pieper asks where that corruption is. His conclusion is that the curse of sin extends both to body and soul.

Chapter 5, “The Effects of Original Corruption”

Pieper reviews prior segments which indicate the spiritual and temporal death as a result of sin. He asks why eating the fruit would bring death. The conclusion is that the forbidden fruit was deadly because it was forbidden. It was not forbidden because it was deadly. Original righteousness was retained in the setting where the humans would trust God’s word. After the fall, man is no longer naturally able to trust. As a result, we also engage in sinful acts, based on our own desires.

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Man and Sin

9/5/2022

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9/5/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

(B) Man After the Fall

Some view the entry into sin as important to the complete maturity of man. This is not the biblical view. Sin is always a bad thing. Pieper discusses sin under three headings - a) sin in general, b) original sin, and c) actual sin.

a. On Sin in General

Chapter 1, “Definition of Sin”

Pieper begins by defining sin as failure to conform to God’s law. He further explains that God expects perfect obedience all the time, a standard we cannot meet. Pieper also talks about the idea of neutrality, saying it is impossible for people with will and intellect to be neutral. We serve God or we reject him.

Chapter 2, “The Divine Law and Sin”

If sin is a rejection of the Law of God we must identify God’s Law. All of God’s revealed will is his Law. We are bound in conscience by the Scripture but not by the rules of the Church. Yet the Law of God in the Bible is sufficient to condemn all men.

Chapter 3, “How the Divine Law is (sic) Made Known to Men”

We have both a natural knowledge of God’s Law, through our conscience, and a knowledge through Scripture. Our fallen nature has a conscience which goes astray. The Scripture never fails.

Chapter 4, “The Cause of Sin”

Pieper points out that we all have a desire to blame someone else for our wrongs. In one way this is appropriate. The first cause of sin is the devil, who has a strong influence on our world. Yet we are also entirely responsible for our sin, even if we are enticed by another. Pieper also reminds us that sin comes from within us, not consisting only of actions but also the attitudes which lead to those actions.

Chapter 5, “The Consequences of Sin”

Sin, as presented in Scripture, leads to death, which Pieper identifies as threefold, consisting of death of the soul, spiritual death, and eternal death. Without divine intervention there is nothing to free us from death.

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Man and the Divine Image

9/2/2022

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9/2/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

Section G, “The Doctrine of Man”

This final section of the book is divided into two main headers, (A) Man Before the Fall, and, (B) Man After the Fall.

(A) Man Before the Fall

Chapter 1, “Man Created in the Image of God”

In the original creation Man was created in the “image” and “likeness” of God (Gen. 1:26). The two terms are synonyms. Some attributes, such as self-existence and eternity, were not communicated, others were in a limited manner.

Chapter 2, “What Constituted the Image of God”

Pieper considers man’s original condition of being disposed to do God’s will as central to being created in the image of God. The first humans were communicative and endowed with an intelligence and dignity which was not marred by the Fall.

Chapter 3, “Image of God in the Wider and in the Proper Sense”

Lutherans agree that God works to recreate knowledge of God and holiness in is people. They do not all agree whether fallen man still bears the image of God. They do agree that man has intellect and will but that fallen man has lost his original wisdom and justice. Regardless of our view of man bearing God’s image, we know God desires to renew fallen mankind so we must treat others with dignity. 

Chapter 4, “The Relation of the Divne Image to the Nature of Man”

Pieper presents a Roman idea that the divine image was added to man after he was created, as a gift. On the contrary, man was made with the divine image. It remains but is corrupted. Unfallen man is uncorrupted. In Christ we are to be changed back to the original nature. This is an inherent part of being human.

Chapter 5, “Immediate Consequences of the Possession of the Divine Image”

Because man was created in God’s image, originally he was immortal, as God is. Man also had true dominion over the animals. When the Fall came, animals were no longer man’s servants but often enemies or victims.

Chapter 6, “The Purpose of the Divine Image”

God created man (Loc. 11140) “in order that one of His creatures 1) would know Him, live in conformity with His will, and in communion with Him enjoy bliss, and 2) would rule over the other creatures as His representative.” This is the state to which God restores man in Christ. 

Chapter 7, “Woman and the Divine Image”

There is no difference in the divine image between male and female. There is, however, a difference in role, even before the Fall. The subordination described in the Bible is not one of inferiority but of different roles and gifts. Pieper builds a case very similar to that of complementarians in the late 20th century.

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Angels - Let's Get It Right

9/1/2022

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9/1/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

Section F “Angelology”

This portion of the book consists of seven brief chapters. Again, I think it is short enough to treat all the chapters together. Pieper observes that liberalism debates the existence of angels simply because they are spiritual in nature and not always apparent to our observation. The doctrines of angels are not primary, as they are not required for salvation, yet are clearly laid out in the Bible.

Chapter 1, “The Existence of Angels and the Time of Their Creation”

Based on Scripture, since angels are created beings, they came about after the creation of the universe. They were in existence by the end of the sixth day, as they were present in time for the temptation.

Chapter 2, “The Name ‘Angel’”

The term “angel” is used in Scripture also for messengers or ambassadors. It is an office, or title, not a description of the essence.

Chapter 3, “The Nature and the Properties of the Angels”

Angels are identified as spirits, without any sort of body, tough able to influence physical items. Unlike humans, they are complete without bodily form. Unlike God they are not omniscient, but must be informed of events. They do not take up space, but can sometimes be identified as present in a certain place. 

Chapter 4 “Number and Ranks of the Angels”

The Bible portrays the number of angels as very large. They are mentioned as cherubim, seraphim, and archangels. Likewise, the devil seems to have his ranks of lesser angels.

Chapter 5, “Good and Evil Angels”

In the creation, all angels were good. The proclamation “very good” of Genesis 1:31 would apply to them. We do not know precisely when they fell, but do know it was before the events of Genesis 3.

Chapter 6, “The Good Angels and Their Activity”

The Bible does not picture the good angels as able to sin or the bad angels as able to be redeemed. The good angels exist to praise God and accomplish his will. God does not need assistance but has chosen to use servants.

Chapter 7, “The Evil Angels, Their Activities, and Their Eternal Punishment”

We do not know why the evil angels cannot be redeemed, yet God has proclaimed that to be the case. The evil ones work only for the harm of this world. We sometimes consider some people to be held by demonic forces. The Scripture views all unbelievers as being in the same condition but it is clear that some people are more obviously tormented than others.

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God's Care for the World Despite Sin

8/31/2022

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8/31/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

Section E, “Divine Providence, or the Preservation and Government of the World.”

This section consists of five chapters which are short enough I think I can deal with them together.

Chapter 1 “Definition of Divine Providence”

Pieper points out Colossians 1:16-17 where we read that God not only created all things but is the one who sustains creation, holding it together. Contrary to those who suggest the seventh day indicates that God set everything in motion and no longer cares for it, Pieper observes that God’s creative Word keeps all creation going. There is no burden too great for God.

Chapter 2 “The Relation of Divine Providence to the Causae Secundae”

The “second causes” are the means God uses to accomplish his will. Starting from Psalm 127:1, Pieper discusses God accomplishing deeds through people who labor. This work is not divided. God did it all and so did his human servant.

Chapter 3 “Divine Providence and Sin”

In this question of divine operation we must consider sin. Pieper builds a case that God is opposed to sin and often prevents it, yet allows it when it will somehow accomplish his purpose. How can God do this? He approves the action (Acts 17:28) but not the motive (Psalm 5:6-7).

Chapter 4 “Does God Permit Men to Sin?”

In fact, says Pieper, God does not permit sin. This is clear from Scripture. God then punishes sin by turning people over to sin more (Romans 1:24-28).

The opposite side of that coin is that when unbelievers do good works, those are also done by God (Romans 2:14).

Chapter 5 “Divine Providence and Free Will”

This work of God does not make humans like machines. We are free from coercion (Acts 17:31; Romans 2:15; Romans 1:32). Yet God uses our conscience and our free will to accomplish his purposes. In all this, he has numbered our days and governs each one. Yet he is uniquely able to do so through our free decisions.

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God's Work of Creation

8/30/2022

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8/30/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

Part D - The Creation of the World and of Man

Chapter D1, “The Record of Creation”

Our authentic account of creation appears in the Bible, which presents itself as an authority and which can be trusted in other areas where we have more witnesses. This is a very brief chapter.

Chapter D2, “The Definition of Creation”

The Bible’s view of creation, as opposed to other traditions, is that the pre-existing God created everything out of nothing. All things other than God are created. God did not need pre-existing material, but was able to create all his materials. Again, a very brief chapter.

Chapter D3, “The Hexaemeron”

This term refers to a six day period in which God accomplished creation. Some theologians shorten the time to show God’s ability. Some make the time longer to agree with scientific speculation. The Bible’s clear testimony is that these were the same kind of days we know of now. There is no need to alter the record so as to defend God.

Chapter D4 “The Order Observed in Creation”

In another very brief chapter Pieper details the idea of God moving from inorganic to organic creation and from simple to complex. All of creation receives its being through God’s action. There is no evidence in Scripture or science of development of organic from inorganic or of more complex from less complex.

Chapter D5 “The Work of the Six Days”

Pieper walks through the high points of the days of creation. He takes a common-sense approach based on a trust in the text. While not making a strong dogmatic argument, among other things he observes that God is the creator of all, that Adam was the first human, of a different nature than the animals, and that the Bible’s account of scientific phenomena is accurate and tends to reflect the view of reality a human perspective would grasp. He then moves on to discuss the views of a twofold (body and soul) or threefold (body, soul, spirit) nature of humans, generally advocating the twofold concept. After a few observations about common questions he says in conclusion that God has created all things for his glory.

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Attributes of God

8/29/2022

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8/29/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

Chapter C8, “God’s Essence and Attributes (De essentia et attributis divinis)”

Pieper observes that God’s attributes are categorized in a number of ways. The arrangement is largely irrelevant, but the attributes are very important. Furthermore, we need to remember that God is one. In his essence he is one entity. The three persons of the Godhead have identical attributes which they always use together. Further, all the attributes work together. Yet we divide them to consider each individually. Pieper warns against our tendency to view God as a heap of attributes or to view one without the others. Those attempts always go awry.

Pieper divides the attributes of God into two categories. These are the quiescent attributes, which remain within God and not the world, and the operative attributes, which relate to this world. Sometimes we also see the former as “negative” in that they do not apply in the world, and “positive” in that they do apply in the world.

A) Negative Attributes
1) Unity of God - one in nature
2) Simplicity of God - not able to be classified by parts
3) Immutability - never changes in essence or attributes
4) Infinity - God is not limited by time or space
5) Omnipresence - always present and working everywhere
6)Eternity - God lasts forever and is outside of time

B) Positive Attributes
1) Life
2) Knowledge
3) Wisdom
4) Attributes of Will, such as holiness, justice, truth, etc.

Pieper discusses all these attributes in some detail during this lengthy chapter. He particularly discusses how the positive attributes do not appear identical in humans and in God. As always, his wealth of biblical references can well lead to further study.

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Special Theological Terms about God

8/26/2022

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8/26/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

Chapter C7, “Ecclesiastical Terminology and the Christian Knowledge of God”

The Christian faith is, in the final analysis, highly practical. God has made peace with man. How do we receive that and live it out? Pieper asks about the purpose of very specific theological and churchly terms which some have said lead to a jargonization of the Church. While these specific terms are not strictly necessary they may well be valuable due to their clarity and specificity. He then discusses seven which he considers most important.

1) Trinity - the specific term for the one God who exists in the persons of Father, Son, and Holy Spirit.

2) Person - the specific individual within the Godhed, as opposed to a mode of operation, attribute, etc.

3) Essence - There is one divine essence. All three persons of the Trinity share the same essence. Pieper doesn’t mention it, but this is really simply a translation of the Greek verb of being. It signifies the state of being God.

4) Consubstantial - being of one essence. Again, this describes how the persons of the Trinity share their essence.

5) Filioque - used to describe the Holy Spirit proceeding from the Son as well as from the Father. The term was added to the Nicene Creed by the Western Church in 589. The idea is clearly present in Scripture.

6) circumincessio - immanence - the three persons of the Trinity, having one essence, interact together in complete unity because of the shared essence.

7) opera divina ad intra - divine works within the Trinity / opera divina ad extra - divine works relating to the world. We observe that the divine works relating to the world can be addressed as belonging to the realm of one person of the Trinity bu those ad intra are not distinguished as to the source.

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Trinity in the Old Testament and in Human Reason

8/25/2022

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8/25/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

Chapter C5, “The Doctrine of the Trinity in the Old Testament”

Many through history have questioned whether the trinity is present in the Old Testament. Pieper affirms that the trinity is present, though not presented as clearly as in the New Testament. The argument takes a few steps, but it is present.

First, the Apostles and Jesus demonstrate the doctrine of the son and the Spirit using the Old Testament (Matthew 22:41ff, cf. Ps. 110:1). We especially note Hebrews 1, which demonstrates the divine person of the Messiah by using six Old Testament passages. The Messiah is clearly a divine person. The Old Testament is also clear that the Holy Spirit has a divine personality. Pieper cites Genesis 1:2; 6:3; 2 Samuel 23:1-3; and Isaiah 63:10 in particular.

Because the Son and Spirit are identified as divine persons, along with the Father, it is natural to think of the Trinity when God speaks of himself in the plural or where there is a threefold expression of worship or prayer.

Pieper does a good deal of biblical exegesis in this chapter as he surveys the idea in the Old Testament.


 Chapter C6, “The Trinity and Human Reason”

Each person of the Trinity is a full and complete expression of the Godhead. This is, in fact, a logical impossibility. Yet it is precisely what the Bible teaches. Pieper details two ways that we attempt to explain the Trinity. First, though there are many natural analogies of three in one, all of them break down. Nature certainly bears God’s fingerprints, but never his unique and trinitarian nature. Second, we cannot adequately analyze the doctrine by considering special characteristics of the persons. This always results in some god other than the one of the Bible. We are left, then, with the biblical narrative and nothing else.

Pieper divides modern theology and its speculations into two categories. First, some will fall into unitarianism, depicting one God but three different powers or wills. Another group will so classify the persons of the Trinity that they become tritheists.

In the end we have a biblical account which cannot be adequately analyzed or understood by our reason. Yet, trusting that God has inspired his Word and has shown himself trustworthy, we accept and receive this Word.

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Trinity in Unity, Unity in Trinity

8/24/2022

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8/24/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

Chapter C3, “The Trinitarian Controversies”

Although modernist theology has said that the doctrine of the Trinity was developed in church councils, it is laid out clearly in the Scriptures as well as in Fathers before the Council of Nicea. Pieper sets out to detail arguments against first, those who would deny three persons in the Godhead, and, second, those who deny one essence of God.

Pieper identifies Unitarianism with its other titles, Monarchianism and Anti-Trinitarianism. He also observes that Monarchianism is divided into Modal or Dynamic forms. Modalists hold God as being one, revealing himself in different forms at different times. The persons of the Trinity, then, are simply different roles. Dynamic monarchianism holds Jesus to be a man like any other, but empowered by the indwelling spirit of the one God. To counter the Unitarian claims the Church has normally used three proofs: 1) The names of Father, Son, and Holy Spirit indicate separate persons. 2) each person is represented as carrying on actions. 3) The three are referred to in Scripture as separate persons.

On the other hand, Tritheists and Subordinationists both assign different natures, or types of being, to the persons of the Godhead. This denies the unity of the Godhead. Pieper builds a biblical case for the unity of the Godhead, with three persons, one nature, working together.


Chapter C4, “Objections to the Unity of the Godhead”

Pieper now discusses four objections to the unity of God. First, since Christ talks about the Father as the ‘only true God” it may be assumed that Jesus is some kind of subordinate. On the contrary, God the Father, Son, and Holy Spirit are of one essence. The Son is also the only true God.

A second objection says that since the Father is the source of the Son and that the Father and Son are the source of the Spirit there must be subordination. This is not necessarily so. Even in natural things it is not always the case, and Scripture clearly considers the three persons as unified.

The third objection Pieper states is that the Bible teaches subordination because the Father accomplishes tasks through the Son or the Spirit. yet agency does not necessarily require subordination.

A fourth objection is that Jesus says in John 14:28-29 that the Father is greater than the Son. yet Pieper considers this to be Jesus’ statement of his status before the Father during his time in a state of humiliation. It does not refer to his permanent nature.

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The Specific and Unique Christian God

8/23/2022

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8/23/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

Part C “The Doctrine of God”

We know God only because he has revealed himself in a) creation and b) in the Bible.

Chapter C1, “The Natural Knowledge of God”

Aside from knowing about God through the Bible, we can know something of God by natural revelation. We can see this revelation through God’s creation, which shows his marks. We also see God through his operation in nature and history. Features of our world such as seasonal cycles, a life cycle for a person, and even national history point us to order, not chaos. Pieper also considers that we have a built in perception of the divine as we automatically assume good and bad to exist. We also expect consequences to flow from actions. In a world without God this would not happen. As a result, says Pieper, one must be very irrational and determined to be an atheist. What conclusions can be derived from natural revelation? First, natural revelation will not bring salvation. It is incapable of showing the redemptive love of Christ. Second, natural revelation is very helpful in creating ordered society, particularly including a receptivity to God’s Law and Gospel.


Chapter C2, “The Christian Knowledge of God”

In this chapter Pieper makes a sharp distinction between the knowledge of God available through the Scripture and elsewhere. The Bible presents one true God in three persons: Father, Son, and Holy Spirit. This is in stark contrast to the other world religions. The pagan polytheism is not allowed for by the Bible, nor is the monotheism in which there is no trinity. This knowledge is not revealed to us anywhere but the Bible.

Pieper reminds us that natural revelation can never give us hope. We are never rescued from a guilty conscience by natural revelation, but only through the Bible’s Jesus, the one who gave himself for our sins. Pieper reminds us of Luther’s portrayals of the hope which comes from the God of the Bible. As opposed to the non-Christian religions, the Bible gives a consistent revelation of God. This is the Christian’s hope.

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Scripture and Interpretation

8/22/2022

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8/22/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

Chapter B15, “The Authority of Scripture and the Confessions”

The Lutheran Confessions are also called “symbols.” Pieper asks how the confessions and the Scriptures interact. Lutherans have normally not set the confessions alongside Scripture as a second norm. Yet the way in which ministers assent to the confessions is significant. Pieper details two ways of subscribing to the confessions, the quia and the quatenus. Under a quia subscription (“because”), the individual agrees to the confessions because they reflect Scripture accurately. This, Pieper says, is the appropriate view. The quatenus (“so far as”) subscription allows selective rejection of parts of the confessions.

Pieper details various ways in which a quatenus pledge may appear.

1) The confessions are essentially correct about chief doctrines. This allows the subscriber to pick and choose what level of accuracy is meant, as well as what the chief doctrines are.

2) The confessions are binding if they speak to an actual doctrinal dispute, but not otherwise.

3) The confessions are accurate when interpreted correctly. This allows the interpreter to change the meaning at will.

4) We follow the spirit of the confessions.

A quia pledge talks only about the doctrinal matters, not subsidiary discussion. Pieper supports this wholeheartedly.


Chapter B16, “Holy Scripture and Exegesis”

Pieper bases his understanding of exegesis on the fact that Christian doctrine is laid out in passages which are entirely clear in meaning. Yet there is an important place for the trained exegete, someone who is a specialist in biblical interpretation. The exegete has a primary task of leading people back to Scripture. This is what Luther said his work was. In every generation we need people who can know and do four things.

1) trust Scripture as God’s Word
2) know that Scripture is clear
3) urge people to turn to the Bible
4) uncover wrong interpretation

Pieper speaks in detail of the practices of modern exegetes who go about their work unwisely. For instance, he talks about attempts to explain clear passages by using unclear ones, or to let theological preconceptions override the clear meaning of passages from the Bible. The responsible exegete starts with the clear passages and uses them to explore those which are less clear.

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Biblical Integrity and Scripture's Use

8/19/2022

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8/19/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

Chapter B12, “The Integrity of the Biblical Text”

Pieper observes that through a long and complex textual history the Bible text has remained very consistent. With or without vowel points the Hebrew text traditions are stable. In the New Testament, even despite purposeful corruptions, the text is consistent. Pieper discusses various ways the New Testament would become corrupted, including accidental errors, attempts at grammatical or stylistic improvements, glosses, clarifications, and attempts at harmonization. Despite this, and even the noteworthy disputes over the textus receptus versus the modern scholarly editions, the various traditions can be used together quite easily. Pieper discusses at length the debates over 1 John 5:7-8 and observes that the doctrines are well preserved in other passages of Scripture, as well as in quotations from the Fathers.

The more we study the New Testament text the more reliable it appears.

Chapter B13, “The Original Text of  Holy Scriptures and Translations”

Having dealt with inspiration and infallibility Pieper turns his attention to translations of the Bible. Because the Scripture is straightforward and readily understandable, in translation the meaning also emerges. The Church has always prepared translations so believers can read God’s Word in their own language. Although it is quite possible to trust in Jesus without being aware of such a thing as a Bible, the Christian wants to learn more of God’s Word. Pieper suggests that one has to attempt distortion in order to translate major doctrines wrong. God’s Word is plain to understand. We can also have confidence that the Lord speaks through translations in an authoritative way. He compares several different translations and their treatment of doctrines to demonstrate that God speaks clearly in the Bible, whether the original or a translation.

Chapter B14, “The Use of Scripture in Deciding Doctrinal Controversies”

Pieper now asks what the bible is useful for. In his view the Roman church considers it inadequate without the interpretation of the pope. The Scripture, however, views its teachings as being useful for all churchly controversies. At issue, says Pieper, is the fact that often two rules have been neglected. First, the question at issue (status controversiae), is often neglected. Second, people often fail to treat concerns using the passages of Scripture which most clearly pertain to the debate. If those two principles are followed there should not be need for outside resources and authority in resolving disagreements. This does not mean that all Christians are equally pastors or spiritual leaders. It does mean that before God they have the same tools in their toolbox.

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Properties of Scripture

8/18/2022

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8/18/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

Chapter B10, “The Properties of Holy Scripture”

In this chapter Pieper sets out to explain four properties of Scripture, namely authority, efficacy, perfection, and perspicuity.

By authority we confess the Scripture deserves the same trust doe to God. It is only through the Scripture that we know God. We can receive faith in that authority of Scripture both because God creates it (Romans 10:17) and through our human reasoning. We can identify those who have saving faith primarily by their independent confession of God’s Word and the work of Christ.

By efficacy we mean that God’s Word actually accomplishes what it sets out to do - conviction of sin, creation of faith, and assurance of eternal life. It does this because of its nature as a divinely inspired book.

By perfection we mean sufficiency. The Bible tells us all we need for life and godliness. It does not reveal all natural or spiritual things, but it does tell us all we need for eternal life.

By perspicuity we mean the Bible can be understood clearly. The language is straightforward. All Christians can read and understand the Scripture. It is obscure only to those who do not know the language, who do not read it diligently, to those who are hostile or have unbelieving presuppositions.

Pieper illustrates many ways these four properties of Scripture can be understood or misunderstood. This chapter is particularly full of biblical references.


Chapter B11, “The Witness of History for Scripture”

Homologoumena and Antilegomena

In the earliest part of Christian history we have considerable support for both Jewish and Christian recognition of the Old Testament books (without the Apocrypha) and in the Christian tradition for most of the New Testament. Very early, as reported by Eusebius, the Christian community was unanimous in recognizing the Gospels, Acts, the thirteen Epistles of Paul, 1 Peter and 1 John. These books were classed as homologoumena - agreed upon by all. The remaining books, Hebrews, 2 Peter, 2 and 3 John, James, Jude, and Revelation all had some areas of doubt. These were classified as  antilegomena.  This distinction largely remained until the Tridentine council, declaring all the homologoumena and antilegomena, along with the Apocrypha on equal footing. Chemnitz and others denounced this action as papal overthrow of historical scholarship. Pieper quotes Walther’s observations on the situation quite extensively.

The typical historic manner of dealing with the various books was to found doctrines on texts in the homologoumena, viewing the antilegomena through the lens, especially, of the canonical Gospels. All the books are recognized as inspired and authoritative but the antilegomena are not used to overturn ideas explicated in the homologoumena.

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Modern Theological Downfalls

8/17/2022

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8/17/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

Chapter B8, “A Brief Critique of Modern Theology in so far as It Denies the Inspiration of Scripture”

Pieper distinguishes between “old” theology and “modern” theology in that the “old” theologians commit to be governed by the Scripture while the “modern” ones place themselves as judges of the Scripture. Pieper’s assessment of the reasoning says that the modern theologians (he cites several) want to examine the Bible to see what is true. From John chapter 8 he suggests that those scholars are not God’s people at all. Underlying this, he says, is a rejection of Christ’s vicarious satisfaction. To defend themselves, the modern theologians introduce a number of problematic arguments.

1) It was later generations of dogmaticians who invented the idea of Scripture as God’s infallible Word.

2) Luther may not have considered the Bible as God’s Word.

3) Dogmaticians view Scripture as mechanically dictated.

4) Inspirationists think the Bible fell from heaven as it stands today.

Pieper contradicts these assertions in brief. He views God’s Word as reliable, in agreement with the historic Church.

Chapter B9, “The Consequences of the Denial of the Inspiration of Holy Scripture”

Pieper shows that, at least for a time, modernist Protestant theologians would assert that the Scripture was of paramount importance. However, as their denial of the supernatural inspiration took hold, they had a self-contradictory stance. The Bible was the authority when it was right. This finally places the scholar in the position of judge over the Scripture, leading to one’s own faith providing the norm. This, says Pieper, results in several problems, which he describes.

1) Human illusion replaces Christian truth.
2) Faith no longer exists, as it is not based on the Word of God (Romans 10).
3) Christian prayer, which is rooted in Christ’s words, is no longer practiced.
4) There is no victory over death (John 8:51).
5) Our mission based on Matthew 28:19 is futile.
6) There is no unity of the faith which is rooted in God’s Word.
7) God, who only approaches us through the Word, becomes invisible.
8) Christian wisdom from above is replaced by the wisdom from this world.

Pieper closes with an extended quote of C.F.W. Walther, recognizing that modernist denial of the inspiration strips Christianity of all that is Christian.

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Historical Views of Inspiration of Scripture

8/16/2022

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8/16/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

Chapter B6, “On the History of the Doctrine of Inspiration”

Pieper gives a brief history of views on inspiration. Christ and the apostles considered the Scripture to be identical with God’s Word. This was also the uniform view of the Fathers. Luther, along with the symbolic books of the Lutheran Reformation, also equated the Scripture and God’s Word. There were some Lutheran scholars in the 1600s who were not as strong on inspiration, considering it to pertain only to holy things. This view, however, did not become widespread until the blossoming of the Enlightenment. Modern theology, following Schleiermacher, almost uniformly denies inspiration, preferring some form of self-consciousness. One way or another they assume some view of inspiration which is equated with self-consciousness on the part of the author. Many authors view multiple levels of inspiration and hence validity within the Bible.

Pieper then summarizes views of inspiration within different creeds. The Roman Catholic Church has normally held to inspiration but some theologians have departed. Arminians allow errors and base much theology on enthusiasm rather than Scripture. Calvinists tend to confess a high view of Scripture but subject it to reason. Thankfully, says Pieper, most Arminians and Calvinists will accept Scripture rather than the logical requirements of their doctrines, especially in times of trial.

Chapter B7, “Luther and the Inspiration of Holy Scripture”

Modern theology has claimed the imprimatur of Luther as they deny inspiration and consider the Scripture as man’s word. Pieper traces this to a misunderstanding of the force of Luther’s arguments. He then traces Luther’s statement about Scripture as a whole, then some specifics. Luther speaks of all the Bible as inspired by the Holy Spirit, as having authority and reliability. The “human side” of Scripture extends to the fact that people wrote God’s Word in normal human language. He also holds that the Holy Spirit communicates with us about common and even unclean things for the purpose of doctrine, reproof, correction, and training. Luther considers the Scripture as that which is to be assumed as correct. As to chronological and other apparent discrepancies, Luther affirms the Scripture is right but that we may not interpret it rightly. He also allows for copyist errors, but not for fallibility. Modern theologians have pointed to Luther’s view of canonicity and comments about some books being more valuable than others. Yet Luther affirms that all the writings recognized as Scripture bear the authority of God. He would consider different portions useful to different ends, but all as inspired. Finally, Pieper observes that the modernist theologians tend to quote one another rather than forming a coherent opinion of Luther based on his work. This leads to a view of Luther which is unclear at best.

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Inspiration of Scripture

8/15/2022

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8/15/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

Chapter B4, “The Relation of the Holy Ghost to the Holy Writers”

When God inspires his Word, how does the Holy Spirit work in the writers? Pieper cites modern theologians as having difficulty with this question. How, when we deny specific inspiration, can we resolve the problem of the way the Holy Spirit works? Yet this also leaves us with a Bible we cannot trust as God’s Word.

Pieper says, on the contrary, (section 4926) “God employed the holy writers as His tools, or instruments, in order that men might have His Word fixed in writing.”  In the early Church, theologians used terms such as “secretary,” “amanuensis,” even “hand” or “pen.” In no way, however, did they consider this a mechanical activity. The Church has always denied the idea of a trance. Rather, the Holy Spirit spoke specifically to the authors, using their own will, speaking specifically what He wishes to say.


Chapter B5, “Objections to the Doctrine of Inspiration”

Pieper now details some of the objections to verbal inspiration. In his opinion the person who objects to verbal inspiration as he has defined it rejects the entire foundation of Christianity. But what are the objections he deals with?

1) The different parts of Scripture are written in different styles. This stylistic difference is easy to see. Since God spoke through a number of people we would expect him to use their own styles. Paul in 2 Corinthians 12:4 suggests that God’s own style of speaking is one we can’t bear.

2) Because writers of Scripture engaged in research the Scripture is not inspired. Yet just as God can use different people’s style of communication he can provide them with information using different means.

3) Variant readings refute inspiration. Yet even a verbal inspirationist does not claim inspiration of the copyists. The text is reliable. Pieper claims internal evidence for God’s very words not passing away. He also observes that the doctrines of Scripture are not in doubt due to variants.

4) The Bible has contradictions. Pieper builds a case that all discrepancies of facts, such as numbers of people, can be explained away.

5) There are inaccurate quotations of the Old Testament in the New. Pieper views non-exact quotations as further clarification by the Holy Spirit.

Close consideration of the New Testament shows it to be a reliable, inspired document.

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Defending the Use of the Bible for Theology

8/12/2022

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8/12/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

Chapter B2, “Holy Scripture Identical with the Word of God”

Modern theology objects to the Early Church and the Reformation because of its dependence on Scripture. Identifying the “Word of God” with the writings of the Bible is seen in modern theology as an attempt on the part of theologians to grasp power by a claim of divine mandate. This position on Scriptural authority is taken unapologetically by the Apostles, by the Reformers, and by the Scripture itself.

Pieper discusses and illustrates how the Old Testament is used extensively within the New Testament and is considered God’s Word. He also illustrates New Testament statements which equate other parts of the New Testament with God’s authoritative word. The Reformers, especially Luther, took a very high view of the Bible, affirming that their writings were true only insofar as they agreed with the Bible. Pieper’s conclusion is that just as the apostles were considered mere men by their critics since they appeared perfectly normal, so the Bible is considered by its critics to be a normal, human book. Yet he will defend the Scriptures as the very Word of God.

Chapter B3, “The Verbal Inspiration of Holy Scripture”

Pieper appeals to the biblical text for documentation of verbal inspiration of Scripture. Based on 2 Timothy 3:16 and 2 Peter 1:21 he establishes a biblical claim to divine inspiration. He then discusses additional ideas which he ties to the Scriptural view of inspiration.

1) Inspiration is not that of topics or people but of words, since the Scripture consists of words. Pieper concludes that this inspiration of words extends to the specific words used.

2) Inspiration is not merely guidance or protection from error. If that is the extent of inspiration the Scripture is left a merely human word.

3) Inspiration extends to all of Scripture, including those things commonly known to “everybody” at the time.

4) Inspiration requires inerrancy. In a quotation of Quenstedt, Pieper offers inerrancy in the original text as that which the Bible claims.

5) Inspiration includes God giving authors the desire to write.

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Where Does Christian Theology Come From?

8/11/2022

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8/11/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

Chapter B1, “Holy Scripture the Only Source and Norm of Christian Doctrine for the Church Today”

Pieper rightly observes that God’s people have been around longer than the written word. Once God began to have his servants write down the Word, believers have always been bound to it. God completed his revelation by the end of the apostolic era. We expect the content of the Scriptures to guide us thoroughly.

This primacy of Scripture can be rejected in a number of ways, which Pieper details throughout the chapter.

1) It rejects Scripture when natural reason is the judge. Reason may work in two ways - interpreting data or creating data. reason used to understand God’s Word is essential. Setting reason up as an authority above Scripture is never appropriate. God’s Word may be impossible to grasp with our reason but it never contradicts reason.

2) Substituting Christian experience or similar factors for Scripture denies God’s Word.

3) Denying specific passages of Scripture in order to draw doctrine from “the whole bible” denies the Scripture. We need to be specific about the source of our doctrine.

4) Dependence on the Church, doctrinal decrees, and the like above Scripture denies God’s Word. Pieper speaks in detail about papal infallibility and about various standards of doctrinal proof based on historical record.

5) When we accept private revelations we deny the objective work of God revealed in Scripture.

6) Demands for “historical” interpretation of doctrine erodes Scriptural authority.

Ultimately we either trust God’s Word or we trust human opinion. The Church needs to trust God’s Word.

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Becoming a (good) Theologian

8/10/2022

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8/10/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

Chapter A21, “The Attainment of Theological Aptitude”

As he concludes the Prolegomena, Pieper introduces us to Martin Luther’s discussion of how to become a theologian. Luther’s guidance is well known as the pattern, oratio, meditatio, tentatio. First, we approach the Scripture ready to learn to trust it as God’s word. Therefore, we pray (oratio) that God would strip away our wit and wisdom, replacing it with his grace. we put no trust in our understanding but only in what the Lord has said. Next, we meditate (meditatio) on the Word of God. We read and re-read the words, silently and aloud, reflecting on what the Holy Spirit would say. We stick to the very words of God until we see and know them clearly. Finally, we endure testing (tentatio) which enables us to know the grace and consolation of God’s Word. This testing may come from our own doubts, our sinful attitudes, challenges from others, or even spiritual attack. As we are emptied of our own ability, consider God’s Word, and test it, we see again that it is the Holy Spirit who is able to work all things in life. This separates the true theologian from the one who is a theologian in name only.

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Theological Systems and Methods

8/9/2022

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8/9/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

Chapter A19, “Theology and System”

In this chapter Pieper asks whether theology is a “system.” This is a curious question since the discipline known to Pieper as “dogmatics” is more recently termed “systematics.” What is meant by “system”? If it is “an integrated, organized whole” it is a system. Biblical doctrine is a whole, both in source (called “formal principle”) and its implications or priorities (called “material principle”). Christian doctrine holds together as a whole, centered around justification by grace through faith in Christ. Denial of any part erodes the whole.

Pieper observes that the “modern” theologians use the term “system” to refer to a theology built on non-biblical speculation. This runs counter to traditional theology which draws doctrine from interpretation of particular Bible passages recognized as the “sedes doctrinae.” He reminds the reader that only the Bible is the source of doctrine, counter to modern theology which may be built on the conscience or experience. In this respect, modern theology attempts to pursue the discipline in the way an experimental scientist would, rather than someone in the related fields of history and literature. The very theologians who make claims for empirical studies reject the Scriptures, which serve as the source data for theology. Pieper points out that this same discussion happened at the time of Luther, who insisted on the Scripture as the source for all theology.

Finally, what of those who try to harmonize all the areas of biblical tension? They ultimately deny biblical doctrine as they must reject, for instance, the concept of the trinity or the unity of God. Pieper gives several examples of the implications of over-systematizing.

Chapter A20, “Theology and Method”

Pieper now turns his attention to the way theologians arrange the concepts they will discuss. There are two basic methods of arrangement, “synthetic” and “analytic.” In a synthetic arrangement the theologian moves from whole to parts, beginning with the doctrine of God then moving to men, salvation, etc.  In the analytic arrangement the theologian moves from parts to whole, beginning normally with last things, eternal life, then moving to man, salvation, and the causes of salvation. Both arrangements have been used well by a variety of theologians. Both work well, as they are predicated on adherence to Scripture as the authority. Pieper contrasts this to the modern theologies which assert that adherence to Scripture leaves no place to begin or to develop theology. This did not seem to be a problem for theologians in the past. The only means of constructing a theology which Pieper sees as impossible is when it is constructed on religious experience or self-consciousness.

Pieper spends significant time in his discussion to document theologians who constructed their systems on Scripture, holding to purity. He speaks at length of C.F.W. Walther in the Missouri Synod, as well as Franz Delitzsch, multiple lay writers, and Adolf Hoeneke, who steadfastly defended an orthodoxy drawn from Scripture. Pieper also engages in a discussion of the charges of Calvinism made against the Missouri Synod. As Pieper describes it, biblical theology is poised to thrive in North America.

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Theology as Definitive and Developmental

8/8/2022

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8/8/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

Chapter A16, “Theology and Certainty”

Pieper returns to the idea of certainty and subjectivism. If, as was common in the modern theology of his time, a theologian was to attain subjective certainty, Pieper questions where  that certainty could be found. Biblical doctrine asserts that we find assurance through Christ’s word. This is the way Luther also insisted we would find our assurance and comfort. Choosing to go beyond the Scripture leaves the modern theologian without a foundation of truth. The modern theologian depends on the Christian himself and his inner strength. Pieper views this as a futile pursuit, identifying it as not Christian, uncertain, and not scientific. He spends a good deal of time speaking to the uncertainty. In essence, when we are the mediator of our salvation by way of evaluating our inner state, we have no comfort outside of ourselves. Counter to this, Pieper describes a certainty which comes from relying on the promises of God, something that came from outside of ourselves. Further, the certainty we have is built on distinctive doctrine. Pieper points out that unionism in any form departs from the certainty based on pure Christian doctrine. We also find assurance through realization that God has spoken on many topics. There are very few “open questions” or “problems” in true theology. Finally, modern theology is not scientific, as it is based on individual opinion rather than on definitive truth. Pieper closes by asserting the certainty and confidence we can have based on historic doctrine.


Chapter A17, “Theology and Doctrinal Development”

Pieper observes that modern theology is very interested in doctrinal development. His view is that doctrine cannot develop because it was all provided to the Church by the apostles. Jesus and the apostles proclaimed that there was only one message of the Gospel and that it would not develop beyond what they said. Paul particularly in 1 Timothy 6:3-4 and Colossians 2:7-10 says that philosophical speculation was not safe doctrine. Those who promote doctrinal development cite examples in church history. However, the new doctrinal statements simply used new vocabulary and style to defend the apostolic doctrine. Likewise, the reformation actually defended old doctrine rather than promoting anything new. Pieper observes also that new doctrinal stands always manage to do violence to apostolic teaching. Therefore he reaches the conclusion that the correct stance of the Church is one of repristination, not of development.


Chapter A18, “Theology and Doctrinal Liberty”

Pieper begins this chapter with the observation that the Christian has been freed from his own will and bound to the will of Christ. In the same way, the theologian has been freed from his own speculation and bound to the Word of God. It is important, then, that the Christian theologian not bind himself again to human speculation. Pieper views this issue under two headings.

First, the Church has only one Teacher, Jesus. This is the testimony of Jesus, the apostles, and the historic Church. Yet in the name of academic and theological freedom some theologians want room for bondate to their own opinions. This is not in character for the Christian theologian.

Second, the Christian is exhorted to hear only preaching and teaching that is consistent with Scripture. Therefore, again, theological speculation in the name of academic freedom simply serves to divorce the theologian from his rightful task of analyzing and applying Scripture.

A note from this reviewer, the issue of academic freedom can now cut both ways. It may be valuable to claim academic freedom now in order to depart from what Pieper would consider the “modern” point of view.

​
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What Does Theology Do?

8/5/2022

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8/5/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

Chapter A13, “The Purpose of Christian Theology for Man”

In this very brief chapter Pieper discusses the purpose of theology. Christian theology has three purposes. First, it leads people to eternal safety. This is the main purpose of all Christian theology. Other goals such as spreading a culture are merely side-effects, and not always desirable ones. The main goal of creating eternal salvation happens through the secondary goal, creating and preserving faith in Christ, which alone leads to salvation. A third purpose of theology is to encourage believers in good works. While our good works will never save us, they are a positive influence on our world and are normally motivated by good theology.


Chapter A14, “The Means by Which Theology Accomplishes Its Purpose”

How does theology bring people to faith in Christ and lead them to salvation? It does so only through the means God has appointed, which Pieper identifies as the Gospel. We may be tempted to use all sorts of wisdom, compulsion, social pressure, and the like. Yet God gives us none of these means. Only the Gospel imparts God’s grace (2 Cor. 3:5; Acts 20:24).

Some suggest that theology accomplishes its purpose through ruling Church government. Yet the government of the Church exists only to serve the Gospel. It is the good news of Jesus and only that which brings faith and salvation.


Chapter A15, “Theology and Science”

Pieper observes that we must define the word “science” if we are going to describe the relationship between theology and science. If science is natural knowledge viewed systematically, theology is not a science. It is not observed in nature but in Scripture. If science means that which is higher knowledge than faith, theology is not a science. The theologian may be better read and more equipped to explain Christianity than the average believer, but this is not superior to faith. If science indicates certain knowledge as opposed to speculation, theology is a science. It deals with the certainties revealed in Scripture.

How do we develop this faith and certainty? Pieper is clear that it does not come from our ability to understand God’s Word, but from the Holy Spirit who works faith in us. Theology deals in certainties which we receive by faith. Theology proclaims that certainty. What is the role of apologetics? It may function to convince people of the weakness of their man-centered philosophies. But overall it is the proclamation of truth that wins the day.

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Slicing the Pie of Theology into Chunks

8/4/2022

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8/4/22
Pieper, Francis. Christian Dogmatics: Volume 1. St. Louis: Concordia Publishing House, 1968.

Chapter A11, “Divisions of Christian Doctrine”

Pieper here discusses three doctrinal issues, though he will postpone detailed discussion. First, he describes Law and Gospel, then Fundamental and Non-Fundamental Doctrines, then he will close with a discussion of open questions.

Law and Gospel are not popular as a framework for theological discussion. Pieper suggests this is because modern theologians have discarded the idea of the vicarious atonement, thus making the categories obsolete. Yet the Bible clearly calls all to obey God’s Law. Then, when we are unable to obey, God gives us his work of Gospel. Thus, the theologian must treat both correctly so we can know sin, good works, and our need for Christ.

Fundamental and Non-Fundamental doctrines arise next. Pieper makes it clear that all biblical doctrines are important. yet the fundamental doctrines must be held or there is no salvation. For instance, Christ’s atonement is a fundamental doctrine but Satan’s existence is not. All doctrine is important. But some is so important that to miss it is to perish. Pieper discusses how some fundamental doctrines may be of secondary importance as well, not usually destroying the Christian faith, but hindering it.

Pieper then turns to “open questions and theological problems.” He observes that these are truly few in number and that the Bible is patently unclear or silent. As an example he cites the problem of how some angels fell when they do not have a sinful nature. The Bible is silent on this issue. He also addresses the problem of God’s stated desire that none should perish and the fact that some do. Again the Bible leaves this open so we have no dogmatic answer.

Chapter A12, “The Church and Its Dogmas”

Pieper has already discussed the formation of dogmas. In this chapter he addresses two challenges he sees in the contemporary church. There are some who call for an “undogmatic” Christianity, one without creeds. Others admit creeds but call for new creeds and dogmas, since the old ones may no longer apply.

Pieper considers the definition of dogma. It is not sufficient that the Church, or at least some part of the Church, should demand it. He gives numerous examples of dogmatic stands which have no Scriptural backing. Dogma, rightly understood, comes from Scripture. The church does not determine truth, then, but the Bible does.

Dogmatic theology, systematics, is seen here as the root and source for all the branches of theology. Pieper discusses historical, exegetical, and practical theology, showing how in his reckoning each is dependent on biblical dogmatics. He then closes with a lengthy quote from C.F.W. Walther telling about how sermons need to be packed with doctrine, not simply illustrations or application from a passage of Scripture.

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