Being Lutheran Podcast
Being Lutheran Podcast
Being Lutheran Podcast Episode #184 - Augsburg Confession, Article 7, Part 1
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In this episode, Brett, Brian, and Jason begin a new four-episode series on Article VII of the Augsburg Confession.

One Comment

  1. Jason,

    Another great podcast. Thank you, again, for providing this great service to the Church of God.

    I really like your four (4) broad categories that you laid out in this podcast. Now, with regard to what is at the center of the beliefs of us in the Reformed category, I hope you don’t mind me pushing back just a little. It is true that God’s sovereignty is a very important part of our beliefs. But I would argue that it isn’t as central as you seem to think it is. I would argue that what is actually at the absolute center of Reformed theology is God. All you have to do is read that most Reformed of all documents, Calvin’s Institutes. If you do I believe that it shows that the Reformed view of sovereignty is way more balanced that you seem to think it is.

    I think this is proven even by the very first section of the Institutes in which Calvin writes:

    “Our wisdom, in so far as it ought to be deemed true and solid Wisdom, consists almost entirely of two parts: the knowledge of God and of ourselves. But as these are connected together by many ties, it is not easy to determine which of the two precedes and gives birth to the other. For, in the first place, no man can survey himself without forthwith turning his thoughts towards the God in whom he lives and moves; because it is perfectly obvious, that the endowments which we possess cannot possibly be from ourselves; nay, that our very being is nothing else than subsistence in God alone. In the second place, those blessings which unceasingly distil to us from heaven, are like streams conducting us to the fountain. Here, again, the infinitude of good which resides in God becomes more apparent from our poverty. In particular, the miserable ruin into which the revolt of the first man has plunged us, compels us to turn our eyes upwards; not only that while hungry and famishing we may thence ask what we want, but being aroused by fear may learn humility. For as there exists in man something like a world of misery, and ever since we were stript of the divine attire our naked shame discloses an immense series of disgraceful properties every man, being stung by the consciousness of his own unhappiness, in this way necessarily obtains at least some knowledge of God. Thus, our feeling of ignorance, vanity, want, weakness, in short, depravity and corruption, reminds us, that in the Lord, and none but He, dwell the true light of wisdom, solid virtue, exuberant goodness. We are accordingly urged by our own evil things to consider the good things of God; and, indeed, we cannot aspire to Him in earnest until we have begun to be displeased with ourselves. For what man is not disposed to rest in himself? Who, in fact, does not thus rest, so long as he is unknown to himself; that is, so long as he is contented with his own endowments, and unconscious or unmindful of his misery? Every person, therefore, on coming to the knowledge of himself, is not only urged to seek God, but is also led as by the hand to find him.”

    It seems to me that Calvin’s argument is that until we get to know about the character, nature, and attributes of God, his sovereignty being only a part and not the most important, we will never know ourselves and, I think, that is because we are image-bearers. It is the character, nature, and attributes of God that inform us about everything. That is not only that he is sovereign but that he is perfectly holy which informs our view of anthropology. That he is love, just, merciful, gracious, long-suffering which informs our view of soteriology. That he is three person in community which informs our relationships with each other both inside and outside the Church. That he is creator and has given us dominion over his creation which informs our vocation.

    Calvin doesn’t even get to the the topic of God’s sovereignty/providence until chapter 16 of the First Book. Before that point the following are the topics of the first 15 chapters of the First Book:

    1. Connection between the Knowledge of God and the Knowledge of Ourselves. Nature of the
    connection.
    2. What it is to Know God. Tendency of this Knowledge.
    3. The Human Mind naturally imbued with the Knowledge of God.
    4. This Knowledge stifled or corrupted, ignorantly or maliciously.
    5. The Knowledge of God displayed in the fabric and constant Government of the Universe.
    6. The need of Scripture as a Guide and Teacher in coming to God as a Creator.
    7. The Testimony of the Spirit necessary to give full authority to Scripture. The impiety of
    pretending that the Credibility of Scripture depends on the Judgment of the Church.
    8. The Credibility of Scripture sufficiently proved, in so far as Natural Reason admits.
    9. All the principles of piety subverted by fanatics who substitute revelations for Scripture.
    10. In Scripture, the true God opposed, exclusively, to all the gods of the Heathen.
    11. Impiety of attributing a visible form to God. The setting up of Idols a revolt against the True
    God.
    12. God distinguished from Idols, that He may be the exclusive object of Worship.
    13. The Unity of the Divine Essence in Three Persons taught in Scripture, from the foundation
    of the World.
    14. In the Creation of the World, and all things in it, the True God distinguished by certain
    marks from fictitious gods.
    15. State in which man was created. The Faculties of the Soul—The Image of God—Free
    Will—Original Righteousness.

    Chapter 16 has 9 sections that only take about 8 pages to cover. In Chapter 17 of Book One Calvin does discuss how the doctrine of Providence is to be used. Interestingly it has more sections (14) and takes up more pages (11) than the chapter laying out the doctrine. That is because it is such a provocative doctrine that, if handled poorly, can cause problems. Calvin acknowledges this in the very first sentence of Chapter 17 where he writes:

    “Moreover, such is the proneness of the human mind to indulge in vain subtleties, that it
    becomes almost impossible for those who do not see the sound and proper use of this doctrine, to
    avoid entangling themselves in perplexing difficulties.”

    Once he handles that topic he writes another two books. The Institutes are about 900 pages in the pdf version I have. So, only 19 of those have to do with the sovereignty of God. That is slightly more than 2% of the book. I think this demonstrates the place our view of God’s sovereignty in our belief system.

    One of the reasons I am Reformed is because of the balanced approach that the faith has and how it recognizes that there are some things that are difficult and should be handled with pastoral concern. If you were to take the time to read the Institutes I think you will find, as I did, that Calvin’s pastoral concern for the people of God is found throughout this amazing document. In fact, the word “sovereignty” only occurs once in my pdf version on page 582 in the discussion on election. The word “sovereign” only occurs 26 times. The word “providence” only occurs 146 times. By contrast “covenant” occurs 203 times, “Gospel” 364 time, “love” 384 times, “forgive(ness)” 387 time, and “mercy” 404 times.

    So, while all Reformed believers would agree that God’s sovereignty is an important aspect of God’s character and the Reformed faith, it is not nearly as central as is to often perceived. Jason, you are not alone in your opinion of the Reformed faith. Many have the same misconception.

    Now, with God being at the absolute center of the Reformed faith this necessarily means that the cross is a very important part of our faith also but not it is clearly not at the center of it. It flows out of everything else discussed and without it we are certainly lost. It is necessary considering who God is and who man is. It is incredibly important for us men but only because of who God is and who we are. This is why I would argue that God being at the center of a religious system is the much better approach.

    I would argue that a central focus on the cross might raise the importance of the deliverance of man (as incredibly important as that is to you, me, and everyone else who has every lived) more than it should be. We believe that God receives glory when any of his attributes are made know. The cross makes known not only the love of God but also his justice. The love of God is also made known by his provisions for all creatures on this earth and in heaven. The justice of God is also made known in the consequences of sin both in this life and that which is to come.

    So, in the Reformed faith, the cross is important but not central But, as always, I could be wrong. I appreciate you raising criticism like this because it provides an opportunity for me to think hard about my own beliefs. It also provide an opportunity to see how people outside Reformed circles perceive our beliefs. The sovereignty of God in the Reformed system is something that rubs a lot of people the wrong way and I get that. But it really isn’t central to those of us inside the Reformed faith. It is a secondarily important issue that flows from the centrally important issue of who God is.

    Anyway, keep up the good work. I am thankful for how it is helping me think through my theology. I am also so thankful that God is giving you great success in its reach. I look forward to the next edition of your podcast.

    Your brother in Christ,

    JT

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