Full Text for Introduction to Sacred Theology, part 4 (Text)
II
arnurnrbta
IDqrnlngiral :!Inutqly
Continuing
Lehre und Wehre (Vol. LXXVI)
Magazin fuer Ev.-Luth. Homiletik (Vol. LIV)
Theol. Quarterly (1897-1920) -Theol. Monthly (Vol. X)
Vol. II September, 1931 No.9
CONTENTS
Page
ENGELDER, TH.: Ein modern-lutherischer Beitrag zur
Eschatologie . . . . . . . . . . . . . . . . . . 641
KRETZMANN, P. E.: The Inspiration of the New Testa-
ment... ... ......... ......... ..... ......... 655
MUELLER, J. T.: Introduction to Sacred Theology.. 666
KRETZMANN, P. E.: Schreibfehlel' in den Buechern Sa-
muels.. .... .. . ... .. . ... ... . ................. , ........ 679
ARNDT, WM.: The Preacher and Allegorical Interpreta-
tion ................................................... " 684
Dispositionen ueber die von del' Synodalkonferenz ange-
nommene Serie alttestamentlicher Texte............... 697
Theological Observer. - Kirchlich-Zeitgeschichtliches. . . . .. 705
Book Review. - Literatur ................................. . 713
Ein Prediger muss niebt allein weiden, Es ist kein Ding, das die Leute mebr
also dass er die Sebale unterweise, wie bei der Kircbe bebaelt denn die gute
ale reebte Christen Bollen seln, sondem
aueb daneben den Woelfen wehren, dass
.ie die Sebafe niebt angreifen und mit
WBeber Lebre verfuebren und Irrtum ein·
fuebren. - Luther.
Predigt. - Ap%gie, Art. 2.+.
If the trumpet give an uncertain BOund,
who shall prepare himself to tbe battle?
1 Oor. LJ,8.
Published for the
Ev. Luth. Synod of Missouri, Ohio, and Other States
CONCORDIA PUBLISHING HOUSE, St. Louis, Mo.
666 Introduction to Sacred Theology.
"But, beloved, remember ye the words which were spoken before of
the apostles of our Lord Jesus Christ." These passages surely claim
for the message of the apostles the same authority as that possessed
by the writings of the prophets. But St. Paul speaks in the same
strain. He writes Rom. 16, 25-27 : "Now, to Him that is of power
to stablish you according to my Gospel and the preaching of Jesus
Christ, according to the revelation of the mystery which was kept
secret since the world began, but now is made manifest, and by the
Scriptures of the prophets, according to the commandment of the
everlasting God, made known to all nations for the obedience of faith,
to God only wise, be glory through J €Sus Christ forever!" Again,
in Eph. 2, 20: "And are built upon the foundation of the apostles and
prophets," where St. Paul even puts the apostles in first place. Also
in Eph. 3, 4. 5: "How that by revelation He made known unto me the
mystery ... whereby, when ye read, ye may understand my knowledge
in the mystery of Christ, which in other ages was not made known
unto the sons of men as it is now revealed unto His holy apostles
and prophets by the Spirit." Cpo 2 Tim. 2, 14. These surely are bold
and comprehensive statements, and they would have little meaning if
they could not be accepted in the spirit in which they were made,
namely, that the writers of the New Testament were conscious of
being on the same level with the prophets of old in the matter of
inspiration. (To be concluded.) P. E. KRETZ MANN.
4 ••
Introduction to Sacred Theology.
(Prolegomena.)
The Nature and Constitution of Sacred Theology.
10. Theology Considered as Doctrine.
As theology, in its subjective sense, is the habitude, or ability, to
teach the Word of God as set forth in Holy Scripture, in all its
truth and purity, so Christian theology, in its objective sense, or
conceived as doctrine, is nothing more and nothing less than the
true and pure presentation of the doctrine of Holy Scripture. 1 Pet.
4, 11: "If any man speak, let him speak as the oracles of God." Titus
2, 7-10: "In doctrine showing uncorruptness, gravity, sincerity,
sound speech, that cannot be condemned, ... showing all good fidelity,
that they may adorn the doctrine of God, our Savior, in all things."
The claim of being a Christian theologian may be properly made only
by such as teach nothing but Scripture doctrine. This doctrine, how-
ever, is not drawn or developed from human reason, but is taken in all
its parts alone from Holy Scripture. The function of the Christian
theologian therefore consists merely in grouping in distinct para-
graphs and chapters and under proper heads the various teachings
Introduction to Sacr.ed Theology. 667
which Holy Scripture inculcates in its several pasllages on one given
subject. If he applies synthesis and analysis, it is merely in the
formal arrangement of the various Scripture doctrines. So far as
the doctrines themselves are concerned, he allows them to stand,
neither adding thereto, nor taking away from them, no matter whether
they appear consistent with reason and experience or not. In this
way the Ohristian theologian secures his "system of doctrine," or his
"dogmatic theology." In accord with this principle the Lutheran
theologian Pfeiffer writes (Thes. Herm., p. 5): "Positive theology
[dogmatic theology] is, rightly estimated, nothing else than Holy
Scripture itself, arranged under proper heads in clear order; whence
not even one member, not even the least, must be found in that body
of doctrine which cannot be supported from Holy Scripture, rightly
understood." (Baier, I, 43. 76.) Luther very aptly calls all true theo-
logians "catechumens and disciples of the prophets, who repeat and
preach only what they have heard and learned from the prophets and
apostles." (St. L. Ed., III, 1890.) This faithful repetition (N ach-
sagen) of the 'teachings of the prophets and apostles by the Ohristian
theologian is to Luther a matter of so grave concern that he writes:
"No other doctrine should be taught or heard in the Ohurch than
the pure Word of God, that is, Holy Scriptrue; or else let both
teachers and hearers be damned." (Op. Pieper, Christl. Dogmatik,
I, p.56.) The same truth is expressed in the axiom: Quod non est
biblicum, non est theologicum."
The Ohristian theologian must therefore exclude from his system
of doctrine all opinions and speculations of men, and he must teach
nothing but God's own immutable truth and doctrine (doctrina
divina) as it is exhibited in Holy Scripture (doctrina e Scriptura
Sacra hausta). This demand is made by God Himself, 001. 2, 8:
"Beware lest any man spoil you through philosophy and vain deceit
after the tradition of men, after the rudiments of the world, and not
after Ohrist." And this divine demand involves not merely the chief
doctrines, on which man's salvation depends directly, but all teach-
ings of Holy Scripture, Matt. 28, 20: "Teaching them to observe all
things whatsoever I have commanded you." In whatever matter Holy
Scripture has spoken definitely, the Ohristian theologian must sup-
press his own views, opinions, and speculations and adhere un-
waveringly to the divine truths revealed in Holy Scripture. At no
place is he permitted to inject into the body of divine truths his own
imaginings and reasonings, and at no time must he allow his reason
the prerogative of doubt, criticism, or denial, but every thought must
everywhere be brought into captivity to the obedience of Ohrist,
2 001'. 10, 5. That is the demand which God Himself makes on all
who would serve Him as theologians; in every instance they are to
attest and proclaim His Word, not their own.
668 Introduction to Sacred Theology.
All teachers of the Church who refuse to do this are not Ohris-
tian theologians, but false prophets and pseudapostles, against whose
pernicious work God warns His saints. J er. 23, 16: "Hearken not
unto the words of the prophets that prophesy unto you. . .. They
speak a vision of their own heart and not out of the mouth of the
Lord." And in the New Testament this warning is reiterated with
no less emphasis, 1 Tim. 6, 4; 2 John 8-11; Rom. 16, 17, etc. Luther's
insistence on faithfulness in teaching God's Word is well known. He
writes: "If anyone wishes to preach, let him keep silent with respect
to his own words." "Here in the Ohurch he should not speak any-
thing but the Word of this generous Host; otherwise it is not the
true Ohurch. Therefore he must say: 'God speaks.''' (Op. Pieper,
Ohristl. Dogmatik, I, 60 ff.)
Emphasizing the great truth that all doctrine taught in the
Ohurch must be divine doctrine, our Lutheran dogmaticians asserted
that all theology proclaimed by the Ohristian theologian must be
ectypal theology, or derived theology (theologia If>,-,;v:llo.), that is, a re-
print or reproduction of archetypal theology (theologia aexlrV:llo.), or
original theology, as it is originally in God Himself. Hollaz explains
these terms as follows (3. 4): "Archetypal theology is the knowledge
which God has of Himself and which in Him is the model of that
other theology, which is communicated to intelligent creatures. Ecty-
pal theology is the knowledge of God and divine things communicated
to intelligent creatures by God, after the pattern of His own theology."
(Doctr. Theol., p. 16.) Modern rationalistic theology has rejected this
distinction as useless and misleading; in reality, however, it is most
profitable since it expresses the Scriptural truth that God's ministers
must speak only what their divine Master has revealed to them.
Moreover, the distinction is Scriptural; for it declares very clearly
that all true knowledge of God inheres originally and essentially in
Him and that it is by divine grace that the l.' evangelium inscribit. Luther
writes: "A legalistic preacher compels by threats and punishments;
a preacher of grace calls forth and moves by showing divine goodness
and mercy." (St. L. Ed., XII,318.)
3. The Law checks sin only outwardly, while it increases sin in-
wardly; but the Gospel, by converting the sinner, destroys sin both
Introduction to Sacred Theology. 675
inwardly and outwardly. Rom. 7, 5: "For when we were in the flesh,
the motions of sin, which were by the Law, did work in our members
to bring forth fruit unto death." V. 6: "But now we are delivered
from the Law, that being dead wherein we were held, that we should
serve in newness of spirit and not in the oldness of the letter." V. 14:
"Sin shall not have dominion over you; f~r ye are not under the
Law, but under grace." This important truth is stated in the axiom:
"Lex 'l/,6cat peccatorem, non peccatum; evangelium necat peccatum,
non peccatorem." Luther writes: "Hence, whosoever knows well this
art of distinguishing between Law and Gospel, him place at the head
and call him a doctor of Holy Scripture." (St. L. Ed., IX,802.)
2. FUNDAMENTAL AND NON-FuNDAMENTAL DOCTRINES.
The doctrines of Holy Scripture have been fittingly divided into
fundamental and non-fundamental doctrines. The purpose of this
division is not to discard certain teachings of the Word of God as
practically unimportant or unnecessary. Such a procedure would be
in direct opposition to Scripture itself. Matt. 28, 20: "Teaching them
to observe all things whatsoever I have commanded you." Rom. 15,4:
"For whatsoever things were written aforetime were written for our
learning that we through patience and comfort of the Scriptures
might have hope." According to these words, God demands of the
Ohristian theologian that he teach the entire Scriptural content, add-
ing nothing and taking away nothing. Nevertheless the distinction
of which we here speak is fully Scriptural and serves an excellent
purpose. It helps the Ohristian theologian to recognize and dis-
tinguish those doctrines of God's Word which "are so necessary to
be known that, when they are not known, the foundation of faith is
not savingly apprehended or retained." (Hollaz.) In other words,
the fundamental doctrines are those "which cannot be denied con-
sistently with faith and salvation because they are the very founda-
tion of the Ohristian faith." (Quenstedt.) In order that we may
understand this, we must remember that not everything which Holy
Scripture teaches is the object or foundation of justifying and saving
faith. For instance, we are not saved by believing that David was
king or that the Pope at Rome is the great Antichrist. However, the
Ohristian theologian does not for that reason deny these facts, for
they are based upon God's infallible Word. But these truths which
the theologian accepts as such are non-fundamental as far as saving
faith is concerned. Saving faith is faith in the forgiveness of sin
through the vicarious atonement of Jesus Ohrist, or trust in God's
justification of a sinner without the works of the Law, for Ohrist's
sake. That is the essence of the Ohristian religion, the foundation
on which the entire Ohristian hope is built. Of this essence and
foundation nothing can be removed without destroying the whole
676 Introduction to Sacred Theology.
Christian religion. Anyone who denies even a particle of this fun-
damental doctrine is outside the pale of the Christian Church. Lu-
ther says very correctly: "This doctrine [of justification by faith]
is the head and corner-stone, which alone begets, nourishes, builds
up, preserves, and protects the Church, and without this doctrine the
Church of God cannot exist one hour." (St. Louis Ed., XIV,168.)
Again: "As many in the world as deny it [justification by faith]
are either Jews, or Turks, or papists, or heretics." (St. Louis Ed.,
IX, 29.) Because of its paramount importance our Lutheran dog-
maticians have called the doctrine of justification by grace through
faith in Ohrist's vicarious satisfaction "the most fundamental of all
doctrines" (omnium fundamentalissimum).
The doctrine of justification by grace through faith in Christ's
atonement, however, presupposes and includes other fundamental doc-
trines. These are-
1. The doctrine of sin and its consequences. All who deny the
Scriptural doctrine of sin cannot have saving faith because saving
faith is implicit trust in God's gracious forgiveness of sin. The true
Ohristian believes that all his sins, both original and actual, are fully
pardoned for Jesus' sake. In other words, he believes both the divine
Law, which condemns sin, and the divine Gospel, which pardons sin;
Both doctrines, the doctrine of sin and that of forgiveness of sin, are
fundamental. This truth our Savior affirms when He says that "re-
pentance and forgiveness of sins should be preached in His name
among all nations," Luke 24,47. According to Ohrist's direction the
preaching of repentance for sin, or of contrition, must preoode the
preaching of forgiveness. Our divine Lord further illustrates this
great truth by the parable of the Pharisee and the Publican. The
Pharisee, who did not believe the Scriptural doctrine of sin and who
therefore did not regard himself as a sinner, could not be justified;
in his opinion he had no need of justification and forgiveness. The
publican, on the other hand, believed the fundamental doctrine of
sin, declared himself guilty and lost, and, trusting in divine grace,
received forgiveness through faith. In short, saving faith can exist
only in a contrite heart, that is, in a heart which is terrified and sorry
because of its sin. Is. 66, 2: "To this man will I look, even to him
that is poor and of a contrite spirit and trembleth at My Word."
Is. 57, 15: "I dwell with him that is of a contrite and humble spirit."
Ps. 34, 18: "The Lord is nigh unto them that are of a broken heart
and saveth such as be of a contrite spirit." Cpo Ps. 51, 16. 17; Luke
4, 18; Matt. 11, 28. Hence we rightly classify the doctrine of sin
among the fundamental doctrines of Holy Scripture.
2. The doctrine of the Person of Ghrist. The doctrine of the
Person of Ohrist is fundamental because saving faith is trust in the
divine-human Redeemer who died for the sins of the world. For this
Introduction to Sacred Theology. 677
reason the denial both of Ohrist's true deity and of His true humanity
makes saving faith impossible. Our divine Lord very severely dis-
countenanced the opinions of those who regarded Him as John the
Baptist, Elias, Jeremias, or as one of the prophets and required of
His disciples that they believe in Him as "the Ohrist, the Son of
the living God," Matt. 16, 13-17; cpo also 1 John 1, 1-4. Modern
rationalistic theology, which denies the true deity of Ohrist and
ascribes deity to Him only honoris causii. (cp. RitschI's declaration:
"In our judgment we ascribe to Him the value of a God"), is not
Ohristian, but Unitarian and so extra ecclesiam; that is to say, the
doctrine of God which modern rationalistic theology inculcates is
essentially paganistic, for it rejects the true God of the Bible. It is
self-evident that true faith in the divine Ohrist must include also
faith in the Triune God. In other words, the true Ohristian who
believes in the deity of Ohrist believes also that the true God is
none other than the unus Deus, Father, Son, and Holy Ghost; for
without faith in the Father no one can believe in the Son, Matt.
16, 17; 11,27; and again, without the Holy Ghost no one can call
Jesus Lord, 1 001'. 12, 3; Rom. 8, 15; John 16, 13-15. The Scrip-
tural doctrine of the Holy Trinity is therefore as fundamental as is
that of the deity of Ohrist. - However, also the doctrine of Ohrist's
true humanity is fundamental; for the denial of Ohrist's substantial
humanity (cp. the error of the Docetae) implies the denial of His
actual suffering and death. Saving faith is trust in the vicarious
atonement of the theanthropic Ohrist ({}s''''{}ewno,), Jdhn 1,14--17:
"The Word was made flesh; . . . and of His {ulness have all we re-
ceived grace for grace. . .. Grace and truth came by Jesus Ohrist."
Hence we rightly classify among the fundamental doctrines of the
Ohristian religion the doctrines of the Holy Trinity, of Ohrist's true
deity, and of His true humanity.
3. The doctrine of Christ's vicarious atonement. Saving faith
is faith in Ohrist, not merely as a Teacher of the divine Law or as
an Ensample of Virtue or as the "Ideal Man," as modernistic theology
claims, but it is faith in Ohrist as "the Mediator between God and
man," who has given His life as a ransom for many, and the "Lamb
of God, which taketh away the sin of the world," 1 Tim. 2, 5. 6; Matt.
20, 28; Eph. 1, 7; John 1, 29. All who decline to put their trust in
the vicarious satisfaction of Ohrist (Is. 53, 1-6) are obliged to trust
for reconciliation and pardon in their own good works and thus sever
themselves from the grace of God secured by Ohrist's substitutionary
death, Gal. 5, 4. That is true of all who depart from the Scriptural
doctrine of justification by grace through faith and reject the sola
gratia and the sola fide. The Semi-Pelagianist, the Arminianist, and
the synergist, if they consistently hold to their error, are as much
extra ecclesiam as is the rationalist and the Modernist. The warning
678 Introduction to Sacred Theology.
of the Apology is well in place: "But most of those errors which our
adversaries defend, overthrow faith, as their condemnation of the
article concerning the remission of sins, in which we say that the
remission of sins is received by faith. Likewise it is a manifest and
pernicious error when the adversaries teach that men merit the re-
mission of sins by love to God prior to grace. In the place of Ohrist
they set up their works, orders, masses, just as the Jews, the heathen,
and the Turks intend to be saved by their works." (Art. IV, 22.) If
within those churches that teach the paganistic doctrine of work-
righteousness individual persons still remain Ohristians, this is due
to the paramount grace of God, as the Apology rightly reminds:
"Therefore, even though Popes or some theologians and monks in the
Ohurch have taught us to seek remission of sins, grace, and right-
eousness through our own works and to invent new forms of worship,
which have obscured the office of Ohrist and have made out of Ohrist,
not a Propitiator and Justifier, but only a Legislator, nevertheless the
knowledge of Christ has always remained with some godly persons."
(Art. III, 271.)
4. The doctrine of the Word of God. The Word of God, that is,
the external Word of the holy Gospel, which Ohrist commanded His
blessed apostles to preach and teach to all nations (Matt. 28, 19. 20 ;
Mark 16, 15. 16) and which is set forth in Holy Scripture, is both the
object and the means of saving faith. It is the object of saving faith
because saving faith believes the Gospel, Mark 1, 15; Rom. 1, 1. 2;
it is the means of saving faith, since saving faith is engendered only
through the Gospel, Rom. 10, 17; 1, 16; John 17, 20; J as. 1, 18.
Every "faith" that is not produced through the Word of God is not
faith, but a figment of the mind or fancy. Such faith Luther rightly
styles "faith in the air." True, saving faith is always God-made,
never man-made, 1 Tim. 6, 3. 1 001'. 2, 1-5: "That your faith should
not stand in the wisdom of men, but in the power of God." For this
reason the doctrine of the Word of God is likewise a fundamental
doctrine. The penalty of the rejection of the Gospel is damnation,
Mark 16, 15. 16.
5. The doctrine of the resurrection. Modern rationalistic the-
ology discards the Scriptural doctrine of the resurrection, denying
both Ohrist's glorious resurrection and the resurrection of all the
dead. In place of the resurrection it teaches the immortality of the
soul. Holy Scripture, however, affirms that the denial of the resur-
rection involves the denial of the entire Gospel of Ohrist, 1 001'. 15,
12-19. Those who deny the resurrection it unqualifiedly condemns
as having made shipwreck of their faith and erred concerning the
truth, 1 Tim. 1, 19. 20; 2 Tim. 2, 17. 18. Hymenaeus and Alexander,
who denied the doctrine of the resurrection, were delivered by St. Paul
"unto Satan that they may learn not to blaspheme." The denial of
6c9teibfef)(er in ben lSiicgetn 6amuefS. 679
the resurrection is therefore tantamount to blasphemy of Ohrist. It
is for this reason that we classify the doctrine of the resurrection
among the fundamentals of the Ohristian religion.
When we speak of the fundamental doctrines of the Ohristian
religion, we mean, of course, these doctrines as they are presented in
Holy Scripture, not the dogmatic formulation of these teachings or
the dogmas of the Ohurch. Dogmas may be faulty; the teachings
of Holy Scripture are infallible. Nevertheless it must be borne in
mind that, whenever the doctrines of Holy Scripture have been for-
mulated correctly, the rejection of such dogmas or creeds is nothing
less than the rejection of Holy Scripture itself. Thus Modernists
who reject the Apostles' Oreed or the Nicene Oreed or the Athanasian
Oreed reject the very Word of God, because the doctrines expounded
and defended in these confessions are the teachings of Holy Scripture.
JOHN THEODORE MUELLER.
(To be oontVnued.)
Sdjfeibfe~lef in ben ~iidjefn 5tlmnd~.
~at ber ljeIiriiifdje unb griedjifdje ~e6t b'er SjeHigen @3djrift, tute
tuir iljn in unfern jetigen mmefau§gaIien bor un§ ljaIien, ba§ infpit:ierte
~ort @otte§ ift, unb atnar aUf @runb tnorHidjer ®ingeIiung, ba§ fteljt
ffrr jeben Iutljerifdjen ~eoIogen bon bornljerein feft. ~at aIier biefe
~nfpit:ation audj bie mafforetifdjen lTSunfte mit einfdjIiete, tnie man in
reformierten S'rreifen auetft oeljauptete, unb bat fie audj aUe @3djreiIi"
felj!er Iii§ aUf biefen ~ag QU§fdjIief3e, ba§ finb ~nnaljmen, bie fidj ein"
fadj nidjt mit ben un§ borIiegenben ~atfadjen bereinIiaren Iaffen. ~ie
IDliinner, bie im Banfe ber ~aijrljunberte bie ~Iif djriften ber ljeiHgen
mfrdjer Iieforgien, tuaren getnoijnfidje, oft fogar berijiiltni§miif3ig un"
gefeljrte IDlenfdjen, bie batum audj leidjt it:ren fonnten, Iiefonbet§ in
einem rein menfdjIidjen unb batum aum ~eiI medjanifdjen linter"
neljmen, tuie e§ ba§ ~Iifdjremen bon ~e6ten nun dnma! if±. ~orrten
tuir Die IDlogIidjfeit unb bM tatfiidjIidje mOtijanbenfein bon @3djtem"
feijfern Ieugnen, fo tufrtben tnit geIegentIidj mit bet @3djtnierigfeit bon
@3djeintuibetfptfrdjen au tedjnen ijaIien.
~iefe ~atfadjen fennen tuir, unb mit iijnen redjnen tuir, inbem tnir
bie @runbfii1,?e ciner fonfetbaiiben Sjermeneutif aUt ~ntnenbung Iitingen.
®§ ift niimfidj ein getnaItiger linterfdjieb atnifdjen tuirfIidjer, bernfrnf"
tiger ~e6tftitif unb bet in mandjen S'rteifen nodj ljeute frIiIidjen ~on"
jefturaIfritif au Iieadjten. ®rftere geijt rein oIijeftib au ~erfe, inbem
fie fidj IebigIidj Iiemfrijt, "wet Die urfprfrngHdje @eftart be§ ~e6te§ fidj
@etnif3ijeit au betfdjaffen" (~frtIitinget); Ie1,?tere geijt mit fuIijeftibem
morurteH an bie 2etftfrcMung be§ ~e6te§, unb atuat meiften§ im
~ntereff e ber ijoijeren ~ritil.