Tuesday, November 12, 2024

Iain Lewis Sharp: Evangelical Protestant Coward from Scotland

As background: I have seen Ian Lewis Sharp troll the "Mormonism with the Murph" facebook page. Yesterday, Martin Tanner asked if I would debate him (Iain "not so" Sharp reached out to debate Martin, but Martin is busy; beside, I am back in Ireland for a bit, so I am in the same time zone). I reached out to him today and challenged him to debate Sola Scriptura; I even offered a follow up debate on the Book of Mormon's authenticity. Sounds fair. I mean, over two debates, both sides would have to defend their own claims, and neither is a "gish gallop."


For those who have dealt with online Protestant apologists, you know what comes next: yes, Iain refused to provide a positive case for his own beliefs, instead, he just wants to dump on "Mormonism." Well, now his cowardice will be made public (click images to enlarge):

















 

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Kevin George on the Problem of Sacrifices for Penal Substitution

  

Problem Category 4: Sacrifices

 

16. The Bible never teaches that a human sacrifice was needed to pay for sin. The belief of needing to pay God for sin was not a part of historical biblical Judaism. Peter even rebuked Jesus for saying he was going to die (Mat. 16:21-23), and when he did die, they were not rejoicing that their sins had now been paid for. Read Peter’s teaching just a few weeks after the crucifixion and notice the complete absence of a payment idea:

 

“When the people hard this, they were cut to the heart and asked Peter and the other apostles, “Brothers, what shall we do?” Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of sins.” Acts 3:37-38

 

“Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.” Acts 3:26

 

Peter’s theology likely was based on passages such as, “Shall I give my firstborn for my transgression, the fruit of my body for the sins of my soul? He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God? Micah 6:7-8. Notice in this passage that a human sacrifice is explicitly not acceptable, rather, God accepts a change of heart and behavior.

 

17. PSA ignores the underlying relational component of covenants in the Old Testament in exchange for a cold judicial procedure. PSA also confuses the relational blood covenant of Christ in exchange for it becoming a blood payment. PSA makes the same error that many people of ancient Israel sometimes made, by thinking that they could cover their sin by merely making a sacrifice, without reconciling the relationship by genuinely turning from sin and loving God.

 

God repeatedly begged ancient Israel to stop making sacrifices because they were done as a substitute for reconciling their relationship with Him. If sacrifices are intended to literally pay for sin, why did God call for stopping the sacrifices when Israel was in rebellion? If blood sacrifices are what He really wants, shouldn’t God have demanded more sacrifices to make up, or pay more, for the increase in sin?

 

[author quotes 1 Sam 15:22; Prov 21:3; Psa 40:6; Hos 6:6; Isa 1:11-18]

 

18. Blood was not the only substance allowed for sin in sin sacrifices. Flour was also acceptable! [author quotes Lev 5:11-12]

 

19. Old Testament sin sacrifices were only for minor or unintentional sin, but greater sins.

 

[author quotes Num 15:22-31; Heb 9:7]

 

20. Ephesians 5:2 states that the death of Jesus was “an offering of a sweet-smelling sacrifice to God.” However, if our sins were literally transferred to Jesus, he would have been a polluted sacrifice and this verse should have stated, “an offering of a repulsive-smelling sacrifice to God.” (Kevin George, Atonement and Reconciliation: On what basis can a holy God forgive sin? A search for the original meaning, contrasted with Penal Substitutionary Atonement [2023], 18-20)

 

 

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Monday, November 11, 2024

Sarah Sturdevant Leavitt (1798-1878) Recounting Her Visions Leading to Her Conversion to the Restored Gospel

  

[In January 1818] I had another daughter born. When she was about six months old I had a vision of the damned spirits in hell, so that I was filled with horror more than I was able to bear, but I cried to the Lord day and night until I got an answer of peace and a promise that I should be saved in the Kingdom of God that satisfied me. That promise had been with me through all the changing scenes of life ever since.

 

When I was getting ready for bed one night I had put my babe into the bed with its father and it was crying. I dropped down to take off my shoes and stockings. I had one stocking in my hand. | There was a light dropped down on the floor before me. I stepped back and there was another under my feet. The first was in the shape of a half moon and full of little black spots. The last was about an inch long and about a quarter of an inch wide. I brushed them with the stocking that was in my hand and put my hand over one of them to see if it would shine on my hand. This I did to satisfy others, as for myself, I knew that the lights were something that could not be accounted for and for some purpose. I did not know what until I heard the Gospel preached in its purity. The first was an emblem of all the religions then on the earth. The half moon that was cut off was the spiritual gifts promised after baptism. The black spots were the defects you will find in every church throughout the whole world. The last light was the Gospel preached by the Angel flying through the midst of Heaven and it was the same year and the same season of the year and I don’t know but the same day that the Lord brought the glad news of Salvation to Joseph Smith. It must have been a stirring time among the Heavenly hosts, the windows of Heaven having so long been closed against all communication with the earth, being suddenly thrown open. Angels were wending their way to earth with such a glorious message—a message that concerns every one, both in heaven and earth. I passed through all this and not a neighbor knew anything of it, although I prayed so loud that my husband was afraid they would all hear me. (“History of Sarah Sturdevant Leavitt,” April 19, 1875, copied from her history by Juanita Leavitt Pulsipher, June, 1919, p.p. 3-4, comment in square brackets added for clarification)

 

 

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Natan Slifkin, "Was Rashi a Corporealist?"

A friend shared with me the following article:


Natan Slifkin, "Was Rashi a Corporealist?"


It is an interesting read. For the biblical evidence for God being corporeal, see, for e.g.:


Lynn Wilder vs. Latter-day Saint (and Biblical) Theology on Divine Embodiment



 

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Sunday, November 10, 2024

N. T. Wright on Revelation 3:21

  

Those who share this meal, and who are thereby strengthened to ‘conquer’ as Jesus ‘conquered’ through his death, will have the most extraordinary privilege. It is already quite mind-blowing to think of Jesus sharing the throne of God—though the early Christians saw this as the fulfilment of Psalm 110 and Daniel 7. But now it appears that ‘those who conquer’ are going to share Jesus’ throne as well. They will (that is) share his strange, sovereign rule over the world, the rule to which he came not by force of arms, but by the power of suffering love. That is what it means to be ‘a royal priesthood’. (N. T. Wright, Revelation for Everyone [London: SPCK, 2011], 41)

 

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Jimmy Akin: Lying for the Lord

The past few months have not been kind for Jimmy "gish gallop" Akin. He has been proven to be a conscious liar and fraud by Roman Catholic apologists (not just Sedevacantists [in this case, Totalists/Feeneyites]) on a host of issues, for e.g.:


Robert Sungenis and John Salza, "Akin White Debate Justification 2004 Part 1"







Robert Sungenis and John Salza, "Akin White Debate Justification 2004 Part 2"




Sungenis appeared on the Reformed Protestant podcast, "Iron Sharpens Iron" to discuss Akin's dissembling about "anathemas" in Catholic theology on Jun 21, 2024:




Most recently, Christian Wagner has caught Akin lying (and yes, I believe Akin is being deliberately deceptive--he wrote a book Teaching with Authority so knows all about theological notes, the formation of dogma, etc., so he cannot plead ignorant) on the theological status of Mary being free from personal sin in Catholic theology:











For Akin, the answer is "yes" as long as it is done with sophistry and for the good of Mother Church!


 

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Saturday, November 9, 2024

Excerpt from Athanasius's Third Festal Letter

In his third Festal Letter from AD 342, Athanasius wrote the following of heretics at the eschaton:

 

By “girding up the loins of our mind,” like our Saviour Jesus Christ—about whom it is written, “Righteousness shall gird his loins, and faithfulness (shall be) the spear at his sides”—while each of us has in his hand the staff that came forth from the root of Jesse, with our feet wearing as shoes the readiness for the Gospel, by “celebrating the feast,” as Paul said, “not with the old yeast, but with the unleavened bread of sincerity and truth,” confident that we are thinking with piety about Christ and that we are not departing from the faith in him and that we are not defiled together with the heretics and strangers to the truth, those who are degraded by their conduct and their will; and by rejecting in afflictions, we escape the furnace of iron and darkness, and we pass through without harm that fearful and red sea. In this way, when we see the disgrace of the heretics, we too shall sing that great hymn of praise with the blessed Moses, saying, “Let us sing to the Lord, for gloriously he is glorified.” And we this sing and we shall see that the sing that was in us has been drowned, and as pass over to the desert as well. For when we have first been purified by the fast of forty days, through prayers, fasts, discipline, and good works, we are able to get the holy Passover in Jerusalem. (The Festal Letters of Athanasius of Alexandria, with the Festal Index and the Historia Acephala [trans. David Brakke and David M. Gwynn; Translated Texts for Historians 81; Liverpool: Liverpool University Press, 2022], 150)

 

 

 

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Earl E. Ellis on 1 Corinthians 12:4-11 being Pre-Pauline

The following may have ramifications for Moroni 10:8-17 and its discussion of the gifts of the Spirit:


 

1Cor 12,4-11 may be a traditional piece that Paul incorporates and then, in 1Cor 12,12-27, applies to the Corinthians. It is a self-contained and carefully framed unity with a number of uncharacteristic expressions. Note the hapaxes, both New Testament (διαίρεσις, 4-6; ένέργημα, 10) and Pauline (διαιρέω, 11). Also unusual are the phrases ή φανέρωσις του πνεύματος (7), cf. 1Cor 2,4; λόγος σοφίας (8), cf. 1Cor 1,17; 2,1; Col 2,23; 3,16; Eph 1,17; λόγος γνώσεως (8), cf. 2Cor 8,7; 11,6; διακρίσεις πνευμάτων (10), cf. 1Cor 14, 28 f .; τό Εν καί τό αύτό πνεϋμα (11), cf. 1Cor 11,5; ίδία έκάστω (11), cf. the usage in Rom 14,5; 1Cor 3,8; 7,2 (7,7); 15,23(38); Gal 6,5. (E. Earle Ellis, "'Spiritual' Gifts in the Pauline Community," in Prophecy and Hermeneutics in Early Christianity: New Testament Essays [Grand Rapids, Mich.: Eerdmans, 1978; repr., Eugene, Oreg.: Wipf and Stock, 2003], 24 n. 9)

 

 

I Cor 12:4-11

 

The pericope at I Cor 12:4-11, with its unusual triadic or quasi-Trinitarian formulation for the source of the spiritual gifts (4ff.), is a carefully structured unity independent of its context. It has three New Testament (διαίρεσις, ένέργημα) and Pauline (διαιρειν) hapaxes and a number of expressions, mostly for the gifts of the Spirit, that differ from Paul's usage elsewhere in I Corinthians and in his other epistles: ή φανέρωσις τού πνεύματος (7), λόγος σοφίας (8), λόγος γνώσεως (8), διακρίσεις πνευμάτων (10), τό έν καί τό αύτό πνεϋμα (11), Ιδία έκάστω (11). Probably this passage is a preformed non-Pauline tradi- tion that the Apostle uses to underscore both the diversity of the gifts and the sovereignty of the Spirit in their bestowal and distribution. (E. Earle Ellis, The Making of the New Testament Documents [Leiden: Brill, 2002], 90)

 

 

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Friday, November 8, 2024

Report of David W. Patten's Final Hour Before His Death (October 14, 1838)

  

He lived about an hour after his arrival, and was perfectly sensible and collected until he breathed his last, at ten o'clock at night, although he had medical assistance, yet his wound was such, that there was no hope entertained of his recovery; this he was perfectly aware of. In this situation, while the shades of time were lowering, and eternity with all its realities were opening to his view, he bore a strong testimony to the truth of the work of the Lord, and the religion he had espoused.

 

The principles of the gospel which were so precious to him before, were honorably maintained in natures' final hour, and afforded him that support and consolation of the time of his departure, which deprived death of its sting and horror. Speaking of those who had fallen from their steadfastness, he acclaimed, "O that they were in my situation! For I feel I have kept the faith, I have finished my course, henceforth there is laid up for me a crown which the Lod, the righteous judge shall give to me."

 

Speaking to his beloved wife who was present and who attended him in his dying moments, he said, "Whatever you do else, O do not deny the faith!" He all the while expressed a great desire to depart. I spoke to him and said, "Brother David, when you get home I want you to remember me." He exclaimed, "I will." At this time his sighs was gone. We felt so very much attached to our beloved Brother, that we beseeched the Lord to spare his life and endeavored to exercise faith for his recovery. OF this he was perfectly aware, and expressed a dire, that we should let him go, as his desire was to be with Christ, which was far better! A few minutes before he died he prayed as follows:--"Father, I ask thee, in the name of Jesus Christ, that thou wouldst release my spirit and receive it unto thyself!: and then said to those who surrounded his dying bed, "Brethren, you have held me by your faith, but do give me up, and let me go I beseech you." We committed him to God, and he soon breathed his last, and slept in Jesus without a groan. (David W. Patten history, 1857-1858, pp. 25-26, CR 100 93, Church History Library)

 

Irenaeus of Lyons on the Survival of the Faith without Access to Scripture

  

For how should it be if the apostles themselves had not left us writings? Would it not be necessary, [in that case,] to follow the course of the tradition which they handed down to those to whom they did commit the churches? (Against Heresies 3.4.1)

 

 

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Thursday, November 7, 2024

Michael J. Gorman on Romans 7

According to many contemporary commentators of Romans 7,

 

. . . Paul is using the “I” to speak imaginatively but appropriately, as a believer, about the experience of nonbelievers: either fellow Jews or people in general who are outside the Messiah. The apostle is offering his perspective on unredeemed humanity seen through the prism of his redemption in Christ. Paul is following the ancient convention of speech in character (which is occasionally still used today). This involves using “I” to speak about someone other than oneself—a person, group, of humanity in general—for some rhetorical purpose. We see something similar in 1 Cor 13 (the love chapter), in which the “I” is more than Paul.

 

More specially, we may say that Paul’s “I” in Rom 7 is Adam, in the sense of everyone living in Adam and thereby under the reign of sin, Death, and (after Moses) the law (cf. 5:12-14; 1 Cor 15:22). Paul even alludes to Gen 2-3 to tell the story of sin’s entry into the human race (past tense, 7:7-13) and the ongoing consequences of its reign (present time, 7:14-25). This condition of being in Adam and enslaved to Sin is also described as being “of the flesh” or in my/the flesh (7:14, 18; 8:8-9). Its antithesis—and its antidote—is being “in Christ” and therefore “in the Spirit” (8:1, 9-11). (Michael J. Gorman, Romans: A Theological and Pastoral Commentary [Grand Rapids, Mich.: Eerdmans, 2022], 183)

 

 

 

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Wednesday, November 6, 2024

Note on Luther's Designation of Two Kinds of Faith

  

Reinhard Schwartz points to Luther’s designation of two kinds of faith, a fides acquisita and a fides infusa, in which his marginal comments on Peter Lombard’s Sentences (1509/10). The latter is never separated from justifying grace, whereas the former has nothing to do with it. Schartz argues that this distinction of two kinds of faith represents a break with the entire medieval tradition, insofar as Luther collapses unformed and acquired faith and unites infused with with love (Fides, Spes und Caritas biem jungen Luther. Unter besondern Berücksichtigung der mittelalterlichen Tradition, Arbeiten zur Kirchengeschichte 34 [Berlin: de Gruyter, 1962], p. 42; compare Martin Luther, WA 9: 90.24-34). In exploring the origin of the fides historica in Zwingli, Gestrich notes that this term appears with any frequency in Luther’s works only after 1531; he points out also that Luther, in his distinction to Zwingli’s use of the term, uses it primarily to cover the scholastic fides acquisita and fides informis. Gestrich concludes that Zwingli most likely derives his understanding of fides historica from Melanchthon, and he quotes the 1531 version of the passage just cited (Zwingli asl Theologe, pp. 29-31, note 36) (Barbara Pitkin, What Pure Eyes Could See: Calvin’s Doctrine of Faith in its Exegetical Context [Oxford Studies in Historical Theology; Oxford: Oxford University Press, 1999], 173 n. 17)

 

 

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Stephen J. Ceci and Maggie Bruck on Memory

  

MEMORY

 

What does it mean to “remember” something? Psychologists who study memory have developed several approaches for thinking about the workings of the human memory system. Despite numerous views on how memory works, a common feature of most models is that memory is a “constructive” rather than a reproductive enterprise. That is, memories are not simply passively recorded by our senses, then stored in their natural form in a brain bin that preserves their initial quality; not are memories mechanically accessed in their original state at the time of remembering. Rather, because of the constructive nature of memory, reports may be inaccurate because of a number of factors that intrude at the time of the initial recording (encoding) of the event, during the storage of the event, or at the time of the retrieval of the event.

 

One of the primary factors that affects the quality of memories is our previous knowledge, our assumptions, and our biases about the world. The classic demonstration of this relationship was provided over 60 years ago by Sir Frederick Bartlett of Cambridge University. He demonstrated that when individuals are asked to remember interesting but unusual episodes, they often refashion these so that they make sense to them, given their values and expectations (Bartlett, 1932). For example, adults read a story about North American Indians called “War of the Ghosts” and then were asked to recall the story several times. Bartlett’s European subjects changed certain features of the passage that were inconsistent with their prior expectations and understanding. For example, his subjects omitted a supernatural aspect of the story, and recalled canoes as boats. Bartlett’s study, and hundreds of demonstrations since then, showed that what one remembers is in part influenced by one’s emotional as well as cognitive perspective of the event. Thus, current conceptualizations of memory underscore the fact that it does not resemble a tape recorder or camera—devices that store and retrieve information veridically. Instead, our memory system is an active part of a larger cognitive and social system that constantly interacts with what we know and expect. As long as experiences are in accord with our expectations, there is usually no problem. But when there is a mismatch between what we expect and what we actually experience, it is not uncommon for this to be resolved by the former intruding into our recollection of the latter.

 

The likelihood that we can remember an event from our past depends on the skill with which we execute a complex set of processes, initially during the event in question, then later at the time of its retrieval. Psychologists who study human memory usually discuss these processes in terms of a flow of information from one stage of the memory system to another. The three main stages of the system are encoding, storge, and retrieval. These are briefly described below. For a more detailed view, the reader should consult any one of a number of excellent treatises on the human memory system (e.g., Baddeley, 1990; Klatzky, 1980; Schneider & Pressley, 1989; Zechmeister & Nyberg, 1982).

 

Encoding

 

The first phase of the memory system is called encoding. This refers to the process by which a trace of an experience becomes registered in memory. There is selectivity in what gets encoded into the storage system in the first place. In part, this selectivity reflects the limited attentional resources of the human organism; we cannot attend to everything at one time, and as a result, she may have no attentional capacity left over to attend to peripheral information such as what songs were played on the radio or what signs were posted along the side of the road. Thus, not everything that is “out there” gets attended to. And nothing gets stored in permanent memory unless it is first attended to.

 

There are a number of factors that can potentially influence what enters the memory system, and these same factors may also influence how strongly a trace becomes encoded. These include the amount of prior knowledge about the events (usually, the more knowledge the more easily events are encoded), the interest value or salience of the events, the duration and repetition of the original event, and the stress level at the time of encoding the original event . . .

 

Storage

 

In the second phase of the memory system, encoded events enter a short-term memory store. Not all the memories survive the short- term memory’s limited storage capacity, but those that do survive enter a long-term memory store. At one time, this stage was assumed to be passive; the contents of an encoded event were thought to be dormant in storage until such time as they were retrieved. This view is almost surely wrong, and we now have some good evidence that encoded information can be transformed, fortified, or lost while it resides in storage (Brainerd, Reynard, Howe, & Kingma, 1990).

 

The passage of time, the number of times that the event has been re-experienced, and the number and types of intervening experiences, which have also become encoded and stored, can have a strong impact on the strength and organization of the stored information. Thus, memories can increase or decrease in strength as a function of how long they have been stored (usually shorter delays result in better recall) and of the number of times that the original event has been recalled (in some cases, repeated recall strengthens the memory; at other times it weakens it). It is also true that knowledge and expectancies can change the composition of memory during the storage phase, thus transforming the trace to make it more consistent with one’s attitudes and expectations. Finally, intervening experiences may at times serve to solidify the initial memory (when these are congruent with the initial trace); at other times these experiences may compete with and interfere with the stored memory if they are inconsistent with the original encoded event.

 

There have been challenges to some of these general claims. Of importance for our topic is the claim that certain types of memories, specifically those of emotionally arousing events, are not subject to many of the general principles just cited. Some argue that these memories are highly resistant to decay, whereas others argue that there may be repression of memories that are terrifying. . . .

 

Retrieval

 

The final step in remembering involves the retrieval of stored information. It is not necessarily the case that there is perfect retrieval of stored memories. In fact, there are times when the contents of the memory system are simply not retrievable. A variety of cognitive as well as social factors influence the retrievability of stored memories, although the nature of their influences is not static: Some of these factors at times enhance recall, whereas at other times the same factors may decrease the accuracy of the recall. We will now consider some of these factors.

 

The condition of the original memory trace is important; traces that have undergone some decay will be harder to retrieve than those that retain their original strength. In some cases, retrieval of a memory may be facilitated when the conditions for retrieval parallel those of encoding. One of the better examples of this principle is provided by Godden and Baddeley’s study of state-dependent learning (1975). Deep-sea divers were asked to learn (encode) lists of words while they were beneath the sea. Their later retrieval of those words was better when they were beneath the sea compared with when they were on land. In recent replications of this work, it has been shown that divers retrieve lists encoded on dry land better when they are put back on dry land, and they retrieve lists encoded under water better when they are put back under water (Martin & Aggleton, 1993).

 

An extension of this finding is that when an interviewer provides cues that may reinstate the encoding context, accuracy of recall improves. There are various types of cues that can be given. Some involve reminding the subject about parts of the actual event, whereas other types of cues may involve inducing emotional or cognitive states at retrieval that match those present at the time of encoding. Although these techniques may facilitate the recall of actually experienced events, they may promote false recall if an event was never experienced . . .

 

There are also may constructive factors that enter into the retrieval stage. For example, when asked to recall a faded event, we may use our knowledge about what “typically” happens to fill gaps in our memory. A more specific term for this phenomenon is script-based knowledge, which refers to our expectations and predictions of how events in the world are sequenced and related to each other. According to Hastie (1981), “The memorability of an event increases when the event is relevant to expectations and beliefs about hat event.” But . . .the relationship between script-based knowledge and retrieval is not straightforward. If an event is highly congruent with our script-based knowledge, then it is likely to be retrieved. However, if an event is highly incongruent with our script-based knowledge, it is also likely to be retrieved—presumably because of its bizarreness.

 

Finally, there are a number of higher-level (consciously deployed) factors that influence how well children and adults can recall events. These include a number of intuitively obvious factors as the degree to which the individual is motivated to retrieve old memories, the degree to which the individual wishes to cooperate with the examiner, and the degree to which a person understands what is important to recall. (Stephen J. Ceci and Maggie Bruck, Jeopardy in the Courtroom: A Scientific Analysis of Children’s Testimony [Washington D. C.: American Psychological Association, 1995], 40-44)

 

Further Reading:

 

Steven C. Harper, First Vision: Memory and Mormon Origins (Oxford: Oxford University Press, 2019)

 

 

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Notes on Luther's Theology of the Priesthood from Voss, "The Priesthood of All Believers" (2016)

  

The Source of Luther’s Spiritual Priesthood

 

A common misunderstanding assumes that the doctrine begins with 1 Pet 2:5-9, but this passage is not the most foundational for Luther. Like the NT authors, the source of Luther’s doctrine is the identification of Jesus, the Anointed One (Christos), with the eschatological Melchizedekian Priesthood described in Ps 110:4. Luther’s understanding grew from his exegesis of Psalm 110 and its treatment in Hebrews. (Hank Voss, The Priesthood of All Believers and the Missio Dei: A Canonical, Catholic, and Contextual Perspective [Princeton Theological Monograph Series; Eugene, Oreg.: Pickwick Publications, 2016], 135-36)

 

 

According to Luther, verse four [of Psa 110] unites “the kingly and priestly functions in one person.” (LW 13:305) It indicates that Christ’s eschatological priesthood will be entirely different from the Levitical priesthood. (LW 13:306) It finds its proctology in the Melchizedekian royal priesthood described in Genesis 14 (LW 13:309-15) and in the oath given by God to Abraham in Gen 12:3. (LW 13:308) For Luther, the pope set up “his own priestcraft” (Pfafferey) in opposition to the Melchizedekian office of Christ. (LW 13:315) IN contrast to Rome’s mass-priests (Mess Pfaffen), Luther expounds upon three functions of Christ’s royal priesthood . . . (LW 13:315-29) He concludes with “some remarks about the way in which we Christians, too, are priests.” (LW 13:29; see 29-34) This 1535 sermon provides the clearest statement of Luther’s doctrine. For Luther, the only true priesthood is Christ’s Melchizedekian priesthood, in which disciples participate through the new birth and baptism. (Ibid., 136-37, emphasis in original)

 

 

SEEDS AND SIBLINGS OF THE PRIEST KING:
THE ROYAL PRIESTHOOD OF BELIEVERS

 

Luther’s claim has two implications for baptized believers: 1) Believers are ordained to royal priesthood at their baptism; 2) All believers are called to priestly discipleship. Furst, Luther teaches that baptism represents a new birth whereby we enter the priestly family of Christ as his children and siblings. God works through “the Gospel and Holy Baptism” to make those born of him “true children of a priest [Priesters Kinder]” who “Inherit the same name from their father. Consequently every baptized Christian is a priest already. (LW 13:329)

 

During the medieval period, the power and wonder of baptism had gradually been overshadowed by emphasis on penance and the Eucharist. Luther recovered a sense of the awe felt by early Christians when they discussed their baptism. (Luther, Large Catechism, Baptism 42) Luther repeatedly emphasized that there is only one priesthood (Christ’s) and only one priestly ordination (Baptism). “We are all consecrated priests through baptism” LW 44:127. See also LW 30:63; 40:19)

 

All Christian priesthood finds its source in baptism, because that is where the believer is united with Christ’s baptism. (WA 51:111)

 

IF baptism both units believers with Christ and ordains them for service in the royal priesthood, this is because both actions are closely tied to justification by faith. Faith makes a Christian a priest, not simply baptism.

 

For faith must do everything. Faith alone is the true priestly office. It permits no one else to take its place. Therefore all Christian men are priests, all women priestesses, be they young or old, master or servant, mistress or maid, learned or unlearned. Here there is no difference unless faith be unequal. (LW 35:101; 12:289) (Ibid., 137-38)

 

 

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Tuesday, November 5, 2024

Michael J. Gorman on Faith, Baptism, and Justification in Galatians 2 and Romans 6

  

Repentance and Justification

 

Many interpreters of the letter’s theologically and rhetorically powerful chapter 6 think Paul has left the subject of justification behind and is now describing the process of sanctification, of becoming more and more holy, or Christlike. Although we do find the language of holiness or sanctification in this passage (6:19, 22), it is a mistake to separate sanctification from justification.

 

Paul, in fact, has not left justification in the dust but is further explaining its significance by once again stressing the transition from death to life that has occurred for believers. To do this, he draws on his discussion of justification from the letter to the Galatians. Paul depicts justification in Galatians and baptism in Romans within the same framework: participation in the death and resurrection of Christ. (The connection of baptism in which his disciples would share; Mark 10:38-39.) The following table shows the similarities between justification according to Galatians and baptism according to Romans

 

SIMILARITIES BETWEEN GALATIANS 2:15-21 (JUSTIFICATION) AND ROMANS 6:1-7:6 (BAPTISM)

 

FEATURES

GALATIANS 2:15-21
JUSTIFICATION

ROMANS 6:1-7:6
BAPTISM

Transfer into Christ

“we have come to believe in [Gk. eis; “into”] Christ Jesus” (2:16); “justified in Christ” (2:17); cf. Gal 3:27

“baptized into [Gk. eis] Christ Jesus” (6:3); “alive to God in Christ Jesus” (6:11); “eternal life in Christ Jesus our Lord” (6:23).

Death to the law/law and Sin

“through the law I died to the law” (2:19)

“you have died to the law through the body of Christ” (7:4); cf. “died to Sin” (6:2); “so that the body of Sin would be destroyed, and we would no longer be enslaved to Sin” (6:6); “dead to Sin” (6:11)

Co-crucifixion (expressed in the passive voice), death of self

“I have been crucified with Christ; and it is no longer I who live” (2:19-20)

“baptized into [eis] his death” (6:3); “buried with him by baptism into death” (6:4); “United with him in a death like his” (6:5); “our old self was crucified with him” (6:6); “we have died with Christ” (6:8)

Resurrection to new life

“so that I might live to God. . . . And the life I now live in the flesh” (2:19-20)

“just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life” (6:4); “alive to God in Christ Jesus” (6:11); “those who have been brought from death to life” (6:13); “died to the law . . . the new life of the Spirit” (7:4, 6).

Present and future dimensions

Present: see 2:19-20
Future: “no one will be justified” (2:16)

Present: throughout
Future: “we will certainly be united with him in a resurrection like his” (6:5b); “eternal life” (6:2, 23)

Participation with Christ and “go” God

“so that I might live to God . . . it is Christ who lives in me” (2:19-20)

“alive to God in Christ Jesus” (6:11); “so that you may belong to another, to him who has been raised from the dead in order that we may bear fruit for God” (7:4)

Faith and love (Christ’s and ours); that is, proper covenantal relations with God and others

“faith of Jesus Christ . . . faith of Christ” (2:16); “we have come to believe in [eis; “into”] Christ Jesus” (2:16); “I live by faith of the Son of God, who loved me and giving himself for me” (2:20 MJG).
Cf. Gal 5:6 for believers’ faith and love explicitly

“No longer present our members to Sin as instruments of wickedness, but present yourselves to God as those who have been brought from death to life, and present your members to God as instruments of righteousness [/justice]” (6:13); “you . . . have become slaves of righteousness [/kjustice]” (6:18; cf. 6:19b); “the advantage you get is sanctification” (6:22)
Cf. Rom 5:19; 8:34-35 for Christ’s faith/obedience and love explicitly.

 

In 6:1-7:6, then, Paul is depicting the same sort of reality he describes in Gal 2:15-21: namely, a participatory experience of co-crucifixion and co-resurrection with Christ. (The only two occurrences of the verb “co-crucify” in Paul’s letters are in Gal 2:19 and Rom 6:6. Paul has apparently borrowed the word used in the gospel tradition referring to those literally crucified with Jesus [Matt 27:44; Mark 15:32; John 19:32]) Justification is like baptism, and vice versa. More precisely, justification and baptism are two sides of the one coin of entrance into Christ and his body through dying and rising with him. Both faith and baptism involve transferal into Christ by means of dying and rising with Christ. The result is life: being “alive to God” now (6:11) and one day having “eternal life” (6:22-23). And this means that in Christ, we are meant to become like Christ. (Michael J. Gorman, Romans: A Theological and Pastoral Commentary [Grand Rapids, Mich.: Eerdmans, 2022], 165-67)

 

 

 

 

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