LOGIA
A JOURNAL OF LUTHERAN THEOLOGY
REFORMATION 2008 VOLUME XVII, NUMBER 4
CONTENTS
INTRODUCTION
Wittenberg and Athens
Carl P. E. Springer .............................................................................................................................................................................................. 5
ARTICLES
Melanchthon and the Wittenberg Reception of Hellenism, 1518-1526: Bonae Literae et Renascentes Musae
Jon Steffen Bruss ................................................................................................................................................................................................. 7
The Spadework and Foundation: Tools of Greek New Testament Study
Kevin L. Gingrich .............................................................................................................................................................................................. 13
Luther's Aesop
Carl P. E. Springer ............................................................................................................................................................................................ 17
The Use of Logic in Lutheran Theology
Anders Kraal .................................................................................................................................................................................................... 25
A Pure Critique of Reason: Reason within the Limits of Sound Theology Alone
James A. Kellerman .......................................................................................................................................................................................... 31
Wittenberg: What to Do with Aristotle?
Mark D. Nispel .................................................................................................................................................................................................. 39
The Lutheran Mind and Its University
Martin R. Noland ............................................................................................................................................................................................. 45
REVIEWS ......................................................................................................................................................................................................... 53
Engaging the Doctrine of God: Contemporary Protestant Perspective.
Edited by Bruce L. McCormack. Review by Mark Mattes
Problems with the Atonement: The Origins of, and Controversy about, the Atonement Doctrine and
Options on the Atonement in Christian Thought. By Stephen Finlan. Review by David P. Scaer
Liberty: Rethinking an Imperiled Ideal. By Glenn Tinder. Review by Mark Mattes
Imaging the Journey . .. of Contemplation, Meditation, Reflection, and Adventure.
By Mark C. Mattes and Ronald R. Darge. Review by John T. Pless
Divorce and Remarriage in the Bible: The Social and Literary Context. By David Instone-Brewer. Review by Jacob Corzine
Lag och evangelium som tal om Gud - en analys av synen pa lag och evangelium hos nagra nutida lutherske teologer: Pannenberg,
Wingren og Scaer (Law and Gospel as Talk about God - an analysis of the view of Law and Gospel in some contemporary
Lutheran theologians: Pannenberg, Wingren, and Scaer). By Tomas Nygren. Review by Knut Alfsvag
Christian Charity in the Ancient Church. By Johann Gerhard Wilhelm Uhlhorn. Translated from German,
with a Preface by Matthew C. Harrison. Review by Albert B. Collver
The God Who is Triune: Revisioning the Christian Doctrine of God. By Allan Coppedge. Review by Mark C. Mattes
LOGIA FORUM ........................................................................................................................................................................................... 61
A Tribute: What We Have Learned from Issues, Etc. • Things That Make You Go "Hmmmm"
Disappearing through Anthropomorphism • Luther, Lutherans, and the Philosophers
More Verses to Two Hymns • The Return from Egypt
ALSO THIS ISSUE
A Call for Manuscripts ................................................................................................................ .' ................................................................. 16
Inklings by Jim Wilson ........................ : ......................................................................................................................................................... 29
62
invaluable. True. doctrine is what you believe about Jesus: his
life and death and their meaning to you.
Articles of faith such as repentance, prayer and the Person
and work of the Holy Spirit were clearly expressed by Dr. Rod
Rosenbladt, Dr. Andrew Steinman, and Dr. Richard Schuta.
We believe faith in Jesus Christ is a gift from God, given by
the power of the Holy Spirit; thus all the glory belongs to God
alone - it is not something we merit. Justification is the
doctrine on which the church stands or falls and sanctification
not rightly understood can turn into law. Dr. Daniel Preus,
Dr. Steve Hein and Dr. Carl Fickenscher clearly explained
from Scripture how God works to save.
We were introduced to a new generation of defenders of the
faith including Rev. Brain Wolfmueller, Rev. Steven Parks,
and Chris Rosebrough who addressed important topics like
baptism, God and suffering, and "Christ-less" Christianity.
We studied books of the Bible with Dr. John Seleska and Tim
Seleska including the Psalms. Each week we prepared for our
Sunday school lesson with Deaconess Pam Nielson. What
important insights and knowledge we were able to glean.
History was another topic often discussed with Dr. Paul Maier
and Dr. Martin Noland. The topics included the events
surrounding the death and resurrection of Jesus Christ, the
Reformation, Roman Catholicism, and the early Christian
historian Eusebuis.
The errors of Pietism and the Church Growth Movement
were exposed by Aaron Wolf, Dr. Larry Rast, Rev. Rod
Zwonitzer, Craig Parton, and Chris Rosebrough. We learned
what the true marks of a church involve: the means of grace
and salvation, the proclamation of the gospel and administra-
tion of the sacraments. We may never have known of such
great theologians as Dr. Norman Nagel, Dr. Louis Brighton,
and Dr. Ron Feuerhahn who were eager to share their insight-
ful instruction on eternal life, the presence of God, the Lord's
Supper, and papal authority and Roman Catholic doctrine.
Luther's explanation in the Heidelberg Disputation of the
theology of the cross was clearly conveyed by Dr. Paul Grime,
Dr. Steven Hein, and Dr. R. Scott Clark. "That person deserves
to be called a theologian who comprehends what is visible of
God through suffering and the cross."
Culturally relevant topics were discussed by Dr. Mike
Horton and Dr. Laurence White. They involved American
Evangelicalism, Christianity and pop culture, and the secular-
ization of the church. We were taught that there is no such
thing as Lutheran substance expressed via "Evangelical style."
"It is not style or substance; its style forms substance." In the
church, what we believe establishes what we do and who we
are. And let us not forget the thought provoking and educa-
tional articles published in the Issue Etc. Journal including:
"Locus and Focus," "Purpose Driven or Forgiveness Given,"
and "Mere Monotheism."
Such a wide range of topics were discussed on each and
every show with guests including Ed Meese, John Shelby
Spong, Dr. Alveda King, Bishop N.T. Wright, Dr. Albert
Mohler, and Robert Schuller. This speaks to Jeff Schawrz's
dedication and abilities as the Issues, Etc. producer to compile
LOGIA
a guest list with the likes of these. I would be remiss in not
recognizing the invaluable contribution of Pastor Todd
Wilken. Not only were his questions insightful and probing,
but the fact that he, too, was able to address all of the topics
mentioned from a scriptural and cultural perspective was
nothing short of astounding.
Thanks to Issues, Etc. I do not want to be "emergent,"
"purpose-driven," or to "become a better me." I want Jesus,
only Jesus, nothing but Jesus who lived a perfect life and died
for me. This list is by no means exhaustive, yet I hope it
conveys the blessing received from Issues, Etc. There is much
appreciation especially from the laity who received an
education worthy of a degree. While this "voice in the wilder-
ness" has been silenced for now, "God works all things
together for good for those who are called according to his
purpose" and I can't wait to see how.
[Issues, Etc. began broadcasting again June thirtieth after a
"spring break." You can listen live at piratechristianradio.com/
or download programs at issuesetc.org/]
THINGS THAT MAKE You Go
"HMMMM"
"The Mandated Element of Wine" was presented to the Luther-
an Church of Canada East District Pastors' Conference on
13 November 2007 by the Rev. Dr. Thomas M. Winger. It was
received with nearly unanimous consent. The footnotes from the
original paper have been moved into the text parenthetically.
The use of grape juice in the Lord's Supper at a congregation
of our district has recently caused scandal, and threatens our
fellowship in the place where it is most intimately expressed.
The pastors' conference is surely the appropriate place to
discuss, inform, strengthen one another in our common
practice. For our historic common practice is the exclusive
use of natural bread and natural wine, as the following
anecdote from Luther's Table Talk illustrates:
When somebody inquired whether, when a sick person
wished to have the sacrament but could not tolerate wine
on account of nausea, something else should be given
in place of the wine, the doctor [Martin Luther] replied,
"This question has often been put to me and I have always
given this answer: One should not use anything else than
wine. If a person cannot tolerate wine, omit it [the sacra-
ment] altogether in order that no innovation may be made
or introduced." (Winter of 1542-1543, AE 54:438)
This story explodes our modern myopia that presumes we
are the first to have such pastoral concerns. But it begs the
basic question of precisely why this is our common practice.
What is the biblical and historical basis for our church's
LOGIA FORUM
insistence on the exclusive use of natural wine? The following
is an exposition of the historical, scriptural, and confessional
data and logic that support it.
The Lord instituted his Supper during the last celebration
of the Passover with his disciples. Though higher critics have
disputed this setting, it is the clear teaching of the Synoptic
Gospels (Joachim Jeremias has decisively proven that the
Synoptics are to be trusted on this point. See The Eucharistic
Words of Jesus, pp. 15-88.) The Passover meal is the historical
context in which to investigate the Sacrament's institution.
Unfortunately for our investigation, the Old Testament knows
nothing of a cup of wine in the Passover. Exodus 12 speaks only
of unleavened bread, bitter herbs, and a lamb or goat. For an
explanation of the cups, we need to turn to rabbinic sources.
The Mishna, compiled in the second century A.D. on the
basis oflong-standing oral tradition, teaches: "Even the
poorest in Israel must not eat unless he sits down to table, and
they must not give them less than four cups of wine to drink,
even if it is from the [Paupers'] Dish" (Moed, Pesahim, 10:1).
Throughout the discussion the content of the cups is consis-
tently called "wine" (1' ';yayin). It is sometimes referred to as
"mixed," that is, diluted with water. The third cup, known as
the "cup of blessing," is thought to be the cup our Lord blessed.
It is called the "cup of blessing" because of the action of the
patel' familias at that point: ''After they have mixed for him the
third cup he says the Benediction over his meal" (10:7).
Tosefta Moed, a later commentary on the Mishna, elabo-
rates that the cups must contain "a volume of a quarter-log,
whether this is straight or mixed, whether this is new or old.
R. Judah says, 'But this is one condition that it has the taste
and appearance of wine'" (10:1). Lacking a scientific frame-
work, this is the closest they can come to saying that, though
it may be old or new wine, good or bad, mixed or straight, it
must be real wine, and this fact must be obvious to all partici-
pants. (A log is usually defined as about 300 ml. Thus a quarter
log is about 75 ml.) Jeremias, 67-68, addresses the question of
whether each participant at the Passover had his own cup, or
whether one cup was shared around the table. Later rabbinic
literature (the Talmud) could be interpreted as describing the
former [individual cups], in which case each person drank
seventy-five milliliters per cup. But Jeremias argues that earlier
Jewish practice was to share one common cup, in which case
75 ml would barely suffice for a sip each. More likely the cup
was filled up and shared. In any case, the New Testament
account is unequivocal that at the institution of the Lord's
Supper Jesus gave one common cup to be shared by all
(Mt 26:27; Mk 14:23; Lk 22:17, 20; 1 Cor. 10:16; 11:25-27).
The Tosefta goes on to explain the meaning of wine as an
element of the Passover:
For the wine is what causes the blessing of the day to be
said. . .. A. It is a religious duty for a man to bring joy to
his children and dependents on the festival. B. And how
does he give them joy? C. With wine, since it says, ...
wine to gladden the heart of man (Ps. 104:15). (10:3-4)
The emphasis on joy demonstrates that the key feature of
wine is its alcoholic content, its ability to inebriate, which is
further emphasized by the requirement of taking no less than
four cups of wine. What of the weak, who could not handle
this? Rabbi Judah says, "[One gives to] women what is suitable
for them, and to children what is suitable to them" (Tosefta
Moed 10:4). He offers no further explanation of what this
means, but since he has previously referred to the possibility
of diluting the wine with water, this would seem to be what
he has in mind.
Joachim Jeremias points out that "In everyday life water was
drunk. The daily breakfast consisted of 'bread with salt, and a
tankard of water', and even at the main meal bread and water
were the chief ingredients" (Jeremias, 51). Jesus' words to the
woman at the well On 4) confirm that water was the basic
staple of life. Wine thus served a different function. Aside
from the Last Supper, only twice is it reported that Jesus drank
wine: in Matthew 11:19 (in which Jesus' festive meals with tax
collectors and sinners are reported), and in John 2 (in which
Jesus provides copious amounts of high quality wine for the
wedding at Cana). Jeremias assumes rightly that Jesus would
have drunk wine at the festive meals to which he was invited,
but otherwise would have drunk water in the customary
fashion. But the Last Supper was different. Here, as we have
seen, it was the duty of every participant to drink wine: four
cups, according to the Mishna. There can be no doubt that
Jesus and his disciples observed this rule in their final obser-
vance of the Passover. The content of the cup Jesus blessed and
distributed was wine.
It may also be possible that the use of wine carried medici-
nal connotations, as it was normally applied together with oil
to effect cleansing and healing (Lk 10:34). Certainly the gift
of wine was prophesied (for example, J er 31:12; Hos 2:22;
Joel 2:19, 24; 3:18; Amos 9:13) as a feature of the Messianic age
to which the Passover pointed, whose fulfillment began with
Christ's gift at Cana and continues in the Lord's Supper.
What kind of wine Christ used cannot be determined with
precision. Jeremias makes the assumption that it must have
been red wine because he holds to a symbolic view of the
Lord's Supper. If it represents blood, it must have been red
wine, he concludes (Jeremias, 53). We Lutherans have no
sympathy for this view. In fact, as Jeremias demonstrates from
the Talmud, white, red, and "black" wine were readily
available. Some later rabbinic sources lay down the rule that
only red wine may be used at the Passover, but it is uncertain
whether this held for the early first century. Thus, there can
be no requirement that a particular color of wine be used for
the Lord's Supper. (Indeed, prior to modern times, Lutheran
practice was almost universally to use white wine: first,
because that was what was normally available in Germany;
second, because it functioned confessionally against a sym-
bolic view of the sacrament.)
We have established that Jesus most certainly used wine
in instituting the Lord's Supper. What should we make of
the fact that he speaks of the cup containing "the fruit of the
vine"? Some have asserted that Jesus thereby permits us to use
grape juice, but this conclusion is illegitimate. First, Jesus does
not use the normal word for "fruit," Kupno<;, which might be
used of something like grapes. (The common Greek words for
the grape or a bunch of grapes are aTu