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Lutheran Theology (Doing Theology)
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'Unwillingto neutralize the core Lutheran teaching that God is in the business of killingoff sinners just so that new beings might rise in faith, Paulson holds thewider Lutheran tradition accountable to Luther's own unique distinction of thelaw as accusation and the gospel as promise. Here we learn much of theLutheran tradition—Paulson himself writes in the grand style of theologicalloci, approaching doctrine as outlined from Paul's argument in Romans.Paulson's approach to faith has an inerasable edge—if theology is to avoidbeing pointless, it must be for proclamation. Here is a theology beholdento God's word that does what it says and says what it does—finally remakinghumanity out of the nothingness of sin and death.' — Mark Mattes, Professor ofReligion and Philosophy, Department of Religion, Grand View University, Iowa, USA.
(Mark Mattes )
'MartinLuther did not so much set out to reform the church as he did to reformpreaching. Steven Paulson gets to the heart of Lutheranism-not as adenomination nor as a movement-but as the preaching of Christ crucified for thejustification of sinners. Tracing the trajectory of Luther's preaching insubsequent centuries, noting how it bumps up against attempts to domesticate itsassertiveness or ground its doctrine according to one worldview or another,Paulson is persistent in following Luther's own evangelical logic in making thenecessary distinction between law and gospel, God hidden and God revealed toprovide contemporary readers with a vigorous introduction to the loci ofLutheran theology. With the epistle to the Romans as his framework, Paulsondeftly gives an account of Luther's confession of Jesus Christ and withprecision and literary craftsmanship identifies the use (and misuse) of thistheology in the church which bears his name.' - John T. Pless, AssistantProfessor of Pastoral Ministry and Mission, Concordia Theological Seminary, FortWayne, Indiana, USA.
(John T. Pless )
(Robert Kolb )
'Unwillingto neutralize the core Lutheran teaching that God is in the business of killingoff sinners just so that new beings might rise in faith, Paulson holds thewider Lutheran tradition accountable to Luther’s own unique distinction of thelaw as accusation and the gospel as promise. Here we learn much of theLutheran tradition—Paulson himself writes in the grand style of theologicalloci, approaching doctrine as outlined from Paul’s argument in Romans. Paulson’s approach to faith has an inerasable edge—if theology is to avoidbeing pointless, it must be for proclamation. Here is a theology beholdento God’s word that does what it says and says what it does—finally remakinghumanity out of the nothingness of sin and death.’ – Mark Mattes, Professor ofReligion and Philosophy, Department of Religion, Grand View University, Iowa, USA.
(, )
'MartinLuther did not so much set out to reform the church as he did to reformpreaching. Steven Paulson gets to the heart of Lutheranism-not as adenomination nor as a movement-but as the preaching of Christ crucified for thejustification of sinners. Tracing the trajectory of Luther’s preaching insubsequent centuries, noting how it bumps up against attempts to domesticate itsassertiveness or ground its doctrine according to one worldview or another,Paulson is persistent in following Luther’s own evangelical logic in making thenecessary distinction between law and gospel, God hidden and God revealed toprovide contemporary readers with a vigorous introduction to the loci ofLutheran theology. With the epistle to the Romans as his framework, Paulsondeftly gives an account of Luther’s confession of Jesus Christ and withprecision and literary craftsmanship identifies the use (and misuse) of thistheology in the church which bears his name.’ - John T. Pless, AssistantProfessor of Pastoral Ministry and Mission, Concordia Theological Seminary, FortWayne, Indiana, USA.
(, )
(, )
About the Author
The Revd. Dr Steven Paulson is Associate Professor of Systematic Theology at Luther Seminary in St. Paul, MN, USA.
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21 of 22 people found the following review helpful
Format:Paperback|Amazon Verified Purchase
A brief review for now (just to get a 5-star rating next to the book!). I recently began a weekly class in our (non-Lutheran) church to study this book. It's not only about Lutheran Theology, but is a loose commentary on Romans from the Pauline/Luther understanding of the law-gospel distinction. Paulson's book is a big help, and we want the content of this added to our corporate conversation. I appreciate how Dr. Paulson has continued to build on the work of Gerhard Forde.
UPDATE:
As I mentioned above we are working (emphasis on 'working') through this book a chapter a week, now at Romans 8. We have been deeply challenged and enriched in our 'mutual conversation'. You have no idea how rooted you are in the legal scheme until your thinking is examined in light of a right and thorough dividing of law and gospel. (Dr. Paulson mentions at the beginning that this book, among other things, is a history of the repeated return of Lutherans to the legal scheme. In that sense, it is about all of us.) This book is a gift to the church!
UPDATE #2:
Here are a few quotes from Dr. Paulson's book that have recently made their way into my sermons --
Lutheran theology begins perversely by advocating the destruction of all that is good, right, and beautiful in human life. It attacks the lowest and the highest goals of life, especially morality, no matter how sincere are its practitioners. Luther said the "sum and substance," of Paul's letter to the Romans "is to pull down, to pluck up, and to destroy all wisdom and righteousness of the flesh." (1)
This is no ordinary philosophy about life, nor is it ordinary Christian religion. For thousands of years Christians routinely described life using an allegory of the Hebrew exodus from Egypt. They said life in general, and Christians in particular, were on an exodus out of vice into virtue. They were on a journey away from badness toward goodness. But Luther bluntly said faith is not a transition from vice to virtue, it is "the way from virtue to the grace of Christ." (2)
`I forgive you'...Luther taught and demonstrated that these simple words give absolute, indubitable certainty, and no one is more dangerous than a person who is certain. The certainty was not based on human self-certainty; it was the opposite of that. It was the certainty of forgiveness because of what the Son of God did by taking the sins of the world upon himself and defeating them at the cross. The decisive cosmic battle of God against sin, death, and devil was already waged and won when Christ was raised from the dead to make a new kingdom of people who live with no law, nowhere to go, and nothing to accomplish. They were simply--free. (7)
God is always and ever God whether someone believes in him or not... God who is above time and space now enters the world with a steely determination...the sinner's justification...so that the stories of God's arrival to sinners make the great tales of Scripture (Abraham, David, Mary) and our own lives like Augustine's Confessions. (55)
...the heart is not made for itself; it is made to go outside of itself and cling to that which speaks to the heart. Humans are therefore "hearing" creatures whose heart is always clinging to some word or other. (56
For Luther, fear...must be taught only so that it can be extinguished so that one will flee from this God [of wrath], not to him. We are to fear God who has no words (unpreached), and run from him to the place where he has given himself in words [of promise] -- that is to the preacher. Only there do fear and wrath end in Christ incarnate as he gives himself to sinners... What is life like before a preacher arrives? Life is filled with voices that are "passing judgment" (Rom 2:1)...so that life comes under constant judgment. The judge could be outside one's self like a father telling you to live up to your potential, or a written law that says, "Thou shalt not steal." The judge can also be inside, called a conscience, holding itself to a standard of judgment. Life without a preacher is life with a knotted collection of voices that either accuse or excuse, but in either case end up used in the service of self-justification. Because judgment stands ever at hand...life becomes a search for an escape. (69)
Each time sins are forgiven it is experienced as a breakthrough, a miracle, a new and unheard of redemption that sets a person free -- body and spirit -- from an oppressive force. (89)
The crux of the issue in forgiveness is what happens to a sin which was real, actual, and loaded with consequences in many peoples' lives... (90)
Sin is deep in the flesh; it is material, and it does not go away by wishing it so. It is not an idea that can be thought away, it is not a feeling that can be gotten over through great effort, it is a thing that corrodes life's goods like debt; sin infects healthy life like a virus and it must be disposed of. (90)
Forgiveness first negates -- by violently removing trust put in the wrong place. Then it puts faith in the proper place, which creates something new out of nothing... (90)
UPDATE:
As I mentioned above we are working (emphasis on 'working') through this book a chapter a week, now at Romans 8. We have been deeply challenged and enriched in our 'mutual conversation'. You have no idea how rooted you are in the legal scheme until your thinking is examined in light of a right and thorough dividing of law and gospel. (Dr. Paulson mentions at the beginning that this book, among other things, is a history of the repeated return of Lutherans to the legal scheme. In that sense, it is about all of us.) This book is a gift to the church!
UPDATE #2:
Here are a few quotes from Dr. Paulson's book that have recently made their way into my sermons --
Lutheran theology begins perversely by advocating the destruction of all that is good, right, and beautiful in human life. It attacks the lowest and the highest goals of life, especially morality, no matter how sincere are its practitioners. Luther said the "sum and substance," of Paul's letter to the Romans "is to pull down, to pluck up, and to destroy all wisdom and righteousness of the flesh." (1)
This is no ordinary philosophy about life, nor is it ordinary Christian religion. For thousands of years Christians routinely described life using an allegory of the Hebrew exodus from Egypt. They said life in general, and Christians in particular, were on an exodus out of vice into virtue. They were on a journey away from badness toward goodness. But Luther bluntly said faith is not a transition from vice to virtue, it is "the way from virtue to the grace of Christ." (2)
`I forgive you'...Luther taught and demonstrated that these simple words give absolute, indubitable certainty, and no one is more dangerous than a person who is certain. The certainty was not based on human self-certainty; it was the opposite of that. It was the certainty of forgiveness because of what the Son of God did by taking the sins of the world upon himself and defeating them at the cross. The decisive cosmic battle of God against sin, death, and devil was already waged and won when Christ was raised from the dead to make a new kingdom of people who live with no law, nowhere to go, and nothing to accomplish. They were simply--free. (7)
God is always and ever God whether someone believes in him or not... God who is above time and space now enters the world with a steely determination...the sinner's justification...so that the stories of God's arrival to sinners make the great tales of Scripture (Abraham, David, Mary) and our own lives like Augustine's Confessions. (55)
...the heart is not made for itself; it is made to go outside of itself and cling to that which speaks to the heart. Humans are therefore "hearing" creatures whose heart is always clinging to some word or other. (56
For Luther, fear...must be taught only so that it can be extinguished so that one will flee from this God [of wrath], not to him. We are to fear God who has no words (unpreached), and run from him to the place where he has given himself in words [of promise] -- that is to the preacher. Only there do fear and wrath end in Christ incarnate as he gives himself to sinners... What is life like before a preacher arrives? Life is filled with voices that are "passing judgment" (Rom 2:1)...so that life comes under constant judgment. The judge could be outside one's self like a father telling you to live up to your potential, or a written law that says, "Thou shalt not steal." The judge can also be inside, called a conscience, holding itself to a standard of judgment. Life without a preacher is life with a knotted collection of voices that either accuse or excuse, but in either case end up used in the service of self-justification. Because judgment stands ever at hand...life becomes a search for an escape. (69)
Each time sins are forgiven it is experienced as a breakthrough, a miracle, a new and unheard of redemption that sets a person free -- body and spirit -- from an oppressive force. (89)
The crux of the issue in forgiveness is what happens to a sin which was real, actual, and loaded with consequences in many peoples' lives... (90)
Sin is deep in the flesh; it is material, and it does not go away by wishing it so. It is not an idea that can be thought away, it is not a feeling that can be gotten over through great effort, it is a thing that corrodes life's goods like debt; sin infects healthy life like a virus and it must be disposed of. (90)
Forgiveness first negates -- by violently removing trust put in the wrong place. Then it puts faith in the proper place, which creates something new out of nothing... (90)
10 of 11 people found the following review helpful
Format:Paperback|Amazon Verified Purchase
If this book doesn't knock your socks off, you aren't paying attention. It is electrifying, exciting -- am I talking about a theology book? Yes. The sad thing is that it makes me wonder if there are any real Lutherans out there.
3 of 3 people found the following review helpful
Format:Paperback
The emphasis on our standing before God makes Lutheran Theology by Steven D. Paulson a significant book. "Luther said the 'sum and substance,' of Paul's letter to the Romans 'is to pull down, to pluck up, and to destroy all wisdom and righteousness of the flesh'" (1). Paulson goes on to state: "The second task of all theology is to make way for a completely foreign, new righteousness that has no law in it at all -- 'we must be taught a righteousness that comes completely from the outside and is foreign. And therefore our own righteousness that is born in us must first be plucked up'" (2). The goal or meaning of life becomes a person, Christ (3). It goes beyond just imitating Christ. "It is a new life outside the legal scheme without law at all. It means to have a new life outside one's self who is dead according to the law, and in Christ exclusively" (3).
Paulson goes on to make a valuable point: "The key to any theology, especially done the Lutheran way, is to ask what role the law plays in its system" (4). Distinguishing between law and gospel is a major theme in this book, which is organized as a commentary on the book of Romans. The focus is on key verses and ideas rather than a verse-by-verse explanation, which Paulson elucidates from a Lutheran perspective. Even so, Paulson's outstanding scholarship makes this a unique and valuable commentary. His breadth of knowledge is evident in frequent references to historical events, the writing of others, and his understanding of Scripture.
In relation to the latter, he is not afraid of controversy. Chapter 1 starts with the appropriate subtitle, "The Bombshell." Predestination is central to Lutheran theology. "There is no free will, no choice, no decision, no acknowledgement, acceptance or any other verb you could try to give the human in relation to the Creator" (20). Presumably, this thought is drawn in part from Luther's famous book on the subject, The Bondage of the Will.
Along with this idea, when the author repeatedly states that "everything happens by divine necessity," (19) he not only puts a potential stumbling block before readers, he leaves me wondering how that relates to tragic events that occur. Does this mean that God was behind the terrible events of 9/11? As learned as Paulson may be and as skillful as he is with the Scriptures, I cannot help wondering about a doctrine that seems to imply that God causes horrific events. As controversial as this may be, it is educational to see Paulson's defense of this teaching and to consider what is true. If you can get past this, there is much to appreciate in Paulson's thought, but this doctrine is foundational to what he teaches in the rest of the book.
Though Paulson might in some ways be wrong on the issue, I appreciate how often his insights go deeper than what you typically find in churches, Bible studies and popular Christian books. Consider his thoughts about what Luther learned about faith: "Luther had discovered what made humans human -- it was not thought, or will, or even love; it was faith alone. He learned that the heart is not made for itself; it is made to go outside itself and cling to that which speaks to the heart. Humans are therefore `hearing' creatures whose heart is always clinging to some word or other. Unfortunately, words from the preacher are easily drowned out by other voices, and especially imaginary voices of what one sees or feels internally. Faith alone is what justifies us, but faith is never a virtue or attitude of a person, or some instrument or power which the person possesses. Faith goes outside itself, since faith requires something to believe in, and that something is God's word as a promiseŻor else what faith grasps ends up being an accusing law" (57).
Typically, Luther is associated with thoughts like these and in particular the idea of being made right with God through faith. Reading this book helped me to realize how much more there is to Luther. His depth of insight is evident as Paulson walks us through Luther's thought in relation to the entire book of Romans.
Paulson points out that Luther recognized that God's faithfulness is central to Romans. "For Luther the key teaching in Paul's letter to the Romans is the certainty of faith. Faith is certain precisely because it is not a power of humans, but depends upon God's faithfulness to the promise -- precisely while the recipients are unfaithful. Hope does not yet see its glory, but faith already has Christ so salvation is secured in re -- in fact" (220).
Lutheran theology is a theology of the Word. "The preached Word makes the church, which word is solely authorized by the law and promises of Scripture. Justification and church depend utterly on God's faithfulness to that Word: 'That thou mayest be justified in Thy words (deum justificare)'" (238). This is why Lutherans view the office of preacher as the highest in the church.
It is also why preaching is foremost in the signs of a true church: "Signs of (a) true church are therefore all acts of preaching: sermons that distinguish between law and gospel, baptism, Lord's Supper, Absolution, the calling of a public minister from among the Royal priesthood, and suffering for the gospelŻthe exact opposite of any sign of glory or power in the world" (239). I appreciate the thought that suffering is the norm for this life (exaltation comes in the next), which challenges believers to cling to the promises despite seeing evidence that would seem contrary to them.
Lutheran Theology is but one in a series of books. The other titles and authors in the series are as follows:
Catholic Theology - Matthew Levering
Anglican Theology - Mark Chapman
Reformed Theology - Michael Allen
Methodist Theology - Kenneth Wilson
Baptist Theology - Stephen Holmes
If this book is indicative of the scholarship in the series, any of these volumes would be worth reading.
Paulson goes on to make a valuable point: "The key to any theology, especially done the Lutheran way, is to ask what role the law plays in its system" (4). Distinguishing between law and gospel is a major theme in this book, which is organized as a commentary on the book of Romans. The focus is on key verses and ideas rather than a verse-by-verse explanation, which Paulson elucidates from a Lutheran perspective. Even so, Paulson's outstanding scholarship makes this a unique and valuable commentary. His breadth of knowledge is evident in frequent references to historical events, the writing of others, and his understanding of Scripture.
In relation to the latter, he is not afraid of controversy. Chapter 1 starts with the appropriate subtitle, "The Bombshell." Predestination is central to Lutheran theology. "There is no free will, no choice, no decision, no acknowledgement, acceptance or any other verb you could try to give the human in relation to the Creator" (20). Presumably, this thought is drawn in part from Luther's famous book on the subject, The Bondage of the Will.
Along with this idea, when the author repeatedly states that "everything happens by divine necessity," (19) he not only puts a potential stumbling block before readers, he leaves me wondering how that relates to tragic events that occur. Does this mean that God was behind the terrible events of 9/11? As learned as Paulson may be and as skillful as he is with the Scriptures, I cannot help wondering about a doctrine that seems to imply that God causes horrific events. As controversial as this may be, it is educational to see Paulson's defense of this teaching and to consider what is true. If you can get past this, there is much to appreciate in Paulson's thought, but this doctrine is foundational to what he teaches in the rest of the book.
Though Paulson might in some ways be wrong on the issue, I appreciate how often his insights go deeper than what you typically find in churches, Bible studies and popular Christian books. Consider his thoughts about what Luther learned about faith: "Luther had discovered what made humans human -- it was not thought, or will, or even love; it was faith alone. He learned that the heart is not made for itself; it is made to go outside itself and cling to that which speaks to the heart. Humans are therefore `hearing' creatures whose heart is always clinging to some word or other. Unfortunately, words from the preacher are easily drowned out by other voices, and especially imaginary voices of what one sees or feels internally. Faith alone is what justifies us, but faith is never a virtue or attitude of a person, or some instrument or power which the person possesses. Faith goes outside itself, since faith requires something to believe in, and that something is God's word as a promiseŻor else what faith grasps ends up being an accusing law" (57).
Typically, Luther is associated with thoughts like these and in particular the idea of being made right with God through faith. Reading this book helped me to realize how much more there is to Luther. His depth of insight is evident as Paulson walks us through Luther's thought in relation to the entire book of Romans.
Paulson points out that Luther recognized that God's faithfulness is central to Romans. "For Luther the key teaching in Paul's letter to the Romans is the certainty of faith. Faith is certain precisely because it is not a power of humans, but depends upon God's faithfulness to the promise -- precisely while the recipients are unfaithful. Hope does not yet see its glory, but faith already has Christ so salvation is secured in re -- in fact" (220).
Lutheran theology is a theology of the Word. "The preached Word makes the church, which word is solely authorized by the law and promises of Scripture. Justification and church depend utterly on God's faithfulness to that Word: 'That thou mayest be justified in Thy words (deum justificare)'" (238). This is why Lutherans view the office of preacher as the highest in the church.
It is also why preaching is foremost in the signs of a true church: "Signs of (a) true church are therefore all acts of preaching: sermons that distinguish between law and gospel, baptism, Lord's Supper, Absolution, the calling of a public minister from among the Royal priesthood, and suffering for the gospelŻthe exact opposite of any sign of glory or power in the world" (239). I appreciate the thought that suffering is the norm for this life (exaltation comes in the next), which challenges believers to cling to the promises despite seeing evidence that would seem contrary to them.
Lutheran Theology is but one in a series of books. The other titles and authors in the series are as follows:
Catholic Theology - Matthew Levering
Anglican Theology - Mark Chapman
Reformed Theology - Michael Allen
Methodist Theology - Kenneth Wilson
Baptist Theology - Stephen Holmes
If this book is indicative of the scholarship in the series, any of these volumes would be worth reading.
Most Recent Customer Reviews
5.0 out of 5 stars
this book would be canonized by Lutherans
... if we had a pope and a system of imprimatures. It is really that excellent. it follows the epistle to the romans of st paul as its outline. Read more
Published 4 months ago by frank william sonnek
4.0 out of 5 stars
Great Read
Paulson really gets to the heart of Luther's understanding
Of the Law and Grace message. It is a book you
Can read multiple times and glean more and more
Each time.
Of the Law and Grace message. It is a book you
Can read multiple times and glean more and more
Each time.
Published 5 months ago by Ken
5.0 out of 5 stars
A Preachable Moment
Steve Paulson's latest book mirrors his subject matter. "Lutheran Theology" is a stunning work of theological investigation which runs at light speed while inviting the reader... Read more
Published 12 months ago by Matt Metevelis
5.0 out of 5 stars
Buyer review.
Great service from this seller. Books received in better condition than expected, and without delay. Highly recommended to other buyers.
Published 17 months ago by Rhoda Blaauw
5.0 out of 5 stars
What Paul Is Really Saying In Romans - What Luther Saw
This book is dynamite. If you ever really wanted to:
1. Understand Paul's argument in Romans what Luther saw and;
2. Read more
1. Understand Paul's argument in Romans what Luther saw and;
2. Read more
Published 17 months ago by Larry D. Hughes
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