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Principles of Lutheran Theology
Ebook Download Principles of Lutheran Theology
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Review
"TThis book still crackles with electricity of a premier theologian delivering his "here I stand" confesson of faith before the world. Principles of Theology is a modern classic that criticizes, illumines, and inspires with missionary zeal and catholic breadth."
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About the Author
Carl E. Braaten is one of the leading theologians in American Lutheranism. He taught Systematic Theology for a generation at Lutheran School of Theology at Chicago and was founding editor of the popular theological journal dialog. He has dialog written or edited many foundational works in Lutheran theology, among them is a two-volume Christian Dogmatics (1985, 6-0001- 1873-2), edited with Robert Jenson and Justification: The Article by Which the Church Stands or Falls (1990, 0-8006-2403-3). For thirteen years Braaten has been director of the Center for Catholic and Evangelical Theology and editor of its journal, Pro Ecclesia.
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Product details
Paperback: 194 pages
Publisher: Augsburg Fortress Publishers; 2 edition (June 1, 2006)
Language: English
ISBN-10: 0800638352
ISBN-13: 978-0800638351
Product Dimensions:
6 x 0.4 x 9 inches
Shipping Weight: 7.2 ounces (View shipping rates and policies)
Average Customer Review:
3.8 out of 5 stars
14 customer reviews
Amazon Best Sellers Rank:
#234,464 in Books (See Top 100 in Books)
(Note: I read the old, 1980s edition of this book. I understand that the newer edition has been somewhat refined or padded out but I have not read it personally and so cannot compare.)This was a daunting read for me, even with a fair amount of hobbyist theological reading under my belt already. It definitely seems like a seminary intro text, or perhaps even adapted lecture series. However I was mostly able to stay with Braaten all the way through. The one exception was when he would take off in great detail about some 20th century theologians who I am not yet familiar with, but those digressions were not central to the discussion at hand. I found "The Ecumenical Principle" to be quite a slog and I almost gave up, but I am glad I did not as he saves some of his most interesting points for the remaining chapters.To a well-read or politically savvy Lutheran, Braaten's point of view, which he does not try to hide, is apparent throughout the text. At least he is honest about it, so I do not find that slant obnoxious, but if you were expecting a completely impartial introduction, this will bother you. He does side very heavily on the "evangelical catholic" side of things, as you can see from his other works in particular in tandem with Robert Jenson.He has a lot of scathing words for modern fads in theology, and the fact that so much of what he takes aim at (in the 1980s) has by now, some thirty years later already become obsolete to the point of sounding silly or laughable very much makes his point for him.I found that when Braaten is succinct he is highly quotable and have filed away many beautifully worded distillations of Lutheran theology--particularly Sacramental theology--for later reference.There are few books like this accessible to the lay Lutheran who wants to delve deeper, and I recommend this one for Braaten's eloquence, succinct moments, and learnedness, even though it is far from easy to read even at less than 200 pages. I will be reading Lutheran Theology by Steven Paulson later this year to compare--stay tuned for a review of that later.
Carl E. Braaten, Principles of Lutheran Theology (Philadelphia, Fortress Press, 1983) Professor (Systematic Theology at the Chicago Lutheran School of Theology) Braaten neatly divides the major issues of theology into seven key issues which are central to the Lutheran way of thinking. The title is slightly misleading, as the good doctor does take a few digressions to show the wider world views some of these principles, but these are useful to our end of understanding the subject. For a card-carrying Lutheran who has been through the drill with the Shorter Catechism and many, many sermons, this book has a few surprises, especially in the relation between Lutheranism and Catholicism. These are Dr. Braaten's seven principles: 1. The Canonical Principle. Lutheranism is all about the authority of the scripture, but with several very important qualifications, which firmly separate the Lutheran way of reading the scripture from those who abide by an unvarnished sola scriptura (scripture alone). Luther believed the scripture said what it meant, and meant what it said. This principle discards centuries of allegorical readings of scripture, which began as early as the second century CE, with Clement of Alexandria and Origen. Balanced against this literalism is the realization that you still have to read the scripture with a critical eye. It can discount an elaborate allegorical reading of The Song of Solomon, yet be content with treating the Genesis story as metaphor, if that is what the original author intended! Luther's most important lens for examining scripture was that it must be a witness to the gospel and divinity of Jesus Christ. Luther showed great restraint in not excising James and Revelation from the canon (due to tradition) because they did not profess this gospel. Critical reading, plus Luther's primary theological insight, yielded `the canon within the canon', comprised of John, 1 John, Romans, Galatians, and 1 Peter. Luther's second lens was the doctrine that `scripture interprets itself'. This is the keystone behind virtually all modern Biblical scholarship. If a statement is difficult (and many are), see how the same words and ideas are used elsewhere in similar passages. This scrutiny feeds both theory (orthodoxy) and practice (orthopraxy), and our practice is superior to our theory. 2. The Confessional Principle. I suspect that many practicing Lutherans are unaware of The Book of Concord, even if they are quite familiar with the Apostle and Nicene creeds and Luther's Shorter Catechism. From the outset, even before Luther's death, the reformers insisted on a doctrinal consensus, which brought together several `Lutheran' factions in 1580, under the Articles of Concord. Even compared to other denominations which have confessions, the Lutherans elevate their creed to a place second only to scripture. The Book of Concord is not theology, but Braaten states that it's importance generates a lot of systems of dogmatics. And yet, there are several attitudes among Lutherans. These are a) repristination (neo-Lutheranism), a return to the doctrines of Luther and the confessions. b) liberal nonconfessional Lutheranism, a return to the writings of Luther himself, discarding the confessions. c) hypothetical confessional Lutheranism, discarding the confessions as statements from a pre-scientific age, hopelessly out of date today. They hold them as traditions, relevant where possible, but not `normative'. d) anti-confessional Biblicism. Return to the Bible itself, getting their `signals' directly from the Spirit itself', discarding tradition (what is not clear is if these people also discard Luther's guidance on scholarship). and e) constructive confessional Lutheranism, which the author considers the most adequate, and most consistent with the ecumenical principle (see below). 3. The Ecumenical Principle This idea should be clear to all Lutherans who recite the Apostle's creed and say `catholic church'. Luther and his early supporters had no intention of forming a new church. They stressed a reform of the Roman church, and considered themselves consistent with the first five centuries of catholic tradition. Per Article VII of the Augsburg Confession `...the true unity of the church it is enough to agree concerning the teaching of the gospel and the administration of the sacraments.' To be sure, Luther said lots of things which rubbed the Roman church the wrong way. One of his central ideas was the `priesthood of all believers' which erased the essential difference between the clergy and the laity. Ironically, modern Lutheran church practice puts enormous emphasis on the importance and unique status of a highly educated clergy. This `small footprint' ecclesiology (doctrine of the church) means Lutherans are much more flexible in their relations with secular states (although this had serious repercussions in Nazi Germany). This principle is alive and well in the modern Lutheran church, which constantly builds bridges to other confessional churches. 4. The Christocentric Principle This principle may be even more important than the canonical principle, as it defines what is scripture, and devalues parts of scripture which do not forward the gospel of Christ. The problem with the principle is that once we confess to the gift of salvation through faith in Christ, we are not really sure what `salvation' is, and concrete talk of `salvation' sounds strange to modern ears. And yet, this doctrine, soteriology, is bound up with two of Christianity's most important dogmas, the trinity and the incarnation of Christ the Son, as the man, Jesus. Things get even stickier when this doctrine supports a dual nature of man (essential in Luther's writings), which is less and less comfortable in our modern mind's furnishings. Oddly, one path to resolving this problem may be to revisit the OT, where this dualism was not so fundamental. 5. The Sacramental Principle Here is where we are in for some surprises. Some modern Lutheran theologians such as Paul Tillich have proclaimed `the death of the sacraments' in protestant churches. Well, no one told us about it, as we celebrate communion at every service, and we trip over the baptismal font at the back of the sanctuary, right where Luther said it should be. Here, I suspect Prof. Braaten is not well connected to what is happening in the hinterlands, or, things have changed since 1983. A second surprise is that Luther was really not at all far, in his conception of the Eucharist, from Roman Catholic theology. I find this an enormous relief. I could simply never see the pragmatic difference between Luther's `dual nature' of the bread and wine and the Catholic doctrine based on Aristotle's metaphysics. It turns out that we are hard pressed to fit the thinnest of paper between the two dogmas. All of the heat over the Eucharist was with the Reformed theologians, and not with the Romans. The modern problem of the Eucharist is the same as the problem with the dual nature of Christ. 6. The Law / Gospel Principle This is as much an issue of pastoral hermeneutics as it is of theology. We were raised on the notion that we contribute nothing to our attaining the gift of grace through Christ's sacrifice, and our pastors tend to sidestep issues of the law. Braaten says `We are lulling people to sleep with the gospel when they should be roused by means of the law'. This is the age-old basis of OT wisdom, which is based on the fear of the LORD as in Psalm 2:11 `Serve the LORD with fear, with trembling kiss his feet, or he will be angry, and you will perish in the way; for his wrath is quickly kindled'. Of course, the other extreme here is `pharisaism', which reappeared with 19th century Pietism. The middle path of discipleship, such as that taught by Dietrich Bonhoeffer, may be the solution to being true to this principle. 7. The Two-Kingdoms Principle This is not Augustine's vision of two cities. It is the problem of the interaction of dogma with both human rights and civil authority. Luther and his Reformation were saved by an alliance with the interests of the northern German princes, and he was inclined to separate their interests and allegiances. This, however, lead to cooperation between the German evangelical church with the acts of Hitler's Nazi government. Braaten professes that the church doctrines demand human rights for everyone, and it needs a policy which will stay by that principle, even if it opposes civil authority. This edition may not be up to date, but he does offer a very good picture of unresolved issues in Lutheran theology. For a practical look, see On Being Lutheran: Reflections on Church, Theology, and Faith (Lutheran Voices) by Timothy F. Lull and Mark S. Hanson
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