Friday, July 22, 2011
Wednesday, July 20, 2011
Saturday, July 16, 2011
Friday, July 15, 2011
Wednesday, July 13, 2011
"The basic premise of the book is that the biblical category of promise is central to Lutheran understanding of the person and work of Christ. The speech-act of promise is always an act of self-donation. A person who unilaterally promises to perform a particular act is now bound to take a particular series of actions to fulfill that promise. Therefore, by engaging in the speech-act of promise, the individual promisor effectively donates his or her person to the recipient whom he performs these actions in the service of. Because Scripture tells us that God’s promises stand at the heart of his relationship to creation, the divine-human relationship is fundamentally one of self-donation and human receptivity. The original narrative of creation is one in which creation passively receives the divine Word’s act of unilateral giving. Narrative is constitutive of the ontic ground of creation. Therefore, at its most fundamental ontological level, creation is rooted in the narrative of the first seven days wherein God gracious speaks it forth through an act of fiat. Humanity falls when it becomes alienated from this narrative and accepts an alternative false narration of reality based on self-deification and self-justification. This disrupts the passive relationship of humans to God of giving and receiving, and brings about the condemnation of the law. Redemption is constituted by a divine promise of salvation being given to the first humans in the form of the protevangelium. As a new and effective word of grace, the promise of a savior begins the process of redemption within which God speaks forth a new narrative of creation. In this new narrative, God gives himself in an even deeper manner to humanity. By donating himself through a promise first to the protological humanity and then to Israel, he binds himself to them. This commitment and self-donation grows ever greater throughout the history of salvation to the point that God finally becomes human in act of total surrender. Through this, God enters into the condemnation of the law, neutralizes it in the cross, and brings about a new creation through his omnipotent word of promise actualized in the resurrection. Just as the old creation was ontologically grounded in the narrative of the first seven days, the new creation is ontologically grounded in Christ’s new narrative of death and resurrection."
Friday, July 8, 2011
Saturday, July 2, 2011
Adiaphora and Tyranny:
Matthias Flacius Illyricus on Christian Resistance and Confession in the Adiaphoristic Controversy
Including an introduction by Dr. Oliver OlsonWhen the Schmalkaldic League was defeated at the Battle of Mühlberg and the Elector Johann Frederick was captured, the Lutheran Reformation's future seemed precarious at best. In order to avoid persecution or further hardship, some theologians were willing to assent to compromise formulas intended to placate the Roman Catholic emperor and princes. A few others, however, especially those gathered in Magdeburg, a city under siege, refused to do so. With Matthias Flacius, they held that "in the situation of confession and incitement to sin, nothing is an adiaphoron." This book includes translations of four of the important works Flacius wrote to buoy his fellow believers in their resistance and to explain what he and his coreligionists considered to be the proper biblical teaching regarding adiaphora.
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