Augsburg Seminary Faculty & Students - I960 ROW ONE: Rev. Rodger Jordahl (Old Testament), Dr. Mario Colacci (Classical Languages), Dr. Bernhard Christensen (President of the College and Seminary), Dr. Melvin Helland (New Testament and Acting Dean), Dr. Iver Olson (Systematic Theology), Dr. Philip... Show moreAugsburg Seminary Faculty & Students - I960 ROW ONE: Rev. Rodger Jordahl (Old Testament), Dr. Mario Colacci (Classical Languages), Dr. Bernhard Christensen (President of the College and Seminary), Dr. Melvin Helland (New Testament and Acting Dean), Dr. Iver Olson (Systematic Theology), Dr. Philip Quan- beck (New Testament). Not pictured: Chaplain Lawrence Gudmestad (Pastoral Counseling), and Dr. Dorris Flessner (Church History). ROW TWO: Hubert Nelson (Jr.), Ken Ichiyama (Jr.), Pastor Seth Pierre Andrianarivo (Sp), Joseph Nystuen (Jr.), Tom Steenberg (M), Tom Moen (Jr.), Harlan Christianson (Sr.), Jim Almquist (M). ROW THREE: George Lundquist (M), Ken Rhoe (Sr.), Galen Ose (M), Eugene Peterson (Jr.), Carl Jensen (Sr.), Ken Gjerde (M), Bob Moylan (Jr.). ROW FOUR: Rennard Svanoe (Jr.), Marshall Johnson (M), Dan Faust (Sr.), Paul Almquist (Jr.), Jim. Glasoe (Sr.), Neal Snider (Sr.), Phil Heide (M). Not pictured: Jim Armstrong (Sr.), Phil Paulson (M). Show less
"More PCS'O’S o o o” is the cry of the church in our day. While there has never been an oversupply of well- trained men for the office of the ministry. the unusual opportunities being offered the church today to bring its ministry into so many areas of life and institutions of society in addition... Show more"More PCS'O’S o o o” is the cry of the church in our day. While there has never been an oversupply of well- trained men for the office of the ministry. the unusual opportunities being offered the church today to bring its ministry into so many areas of life and institutions of society in addition to the regular parish. has created an urgent need for more young men to give prayerful and serious consideration to this high calling of our Lord. Furthermore, the cry for “More Pastors..." is not merely an appeal for more persons. but for men who are truly committed to Christ and who have a real sense of compassion for their fellowmen; men who will give themselves wholeheartedly in acquiring the best possible training and preparation for the ministry. This in turn implies that the church will assume the responsibility of providing institutions with adequate faculties and curriculum to meet the challenge of the hour where these young men may receive the training needed to be an effective pastor in our day. No one is in a better position to interest young men for the ministry than the local parish pastor. Through the confirmation class. Luther League, sermons, and personal counseling, he has the opportunity to sow the seed which eventually may result in a young man going into the ministry. This becomes a rewarding experience both for the pastor and the congregation. %%W C. M. JOHNSON, Chairman BOARD OF TRUSTEES Augsburg College AND THEOLOGICAL SEMINARY Minneapolis 4, Minnesota Members of the Pre-Sem- inary Club hold r e g u l a r meetings on campus. There are 135 pre—seminary stu- dents currently enrolled at Augsburg College. The Seminary has trained nearly 700 men in the past 90 years. Show less
The day you know you must provide, 1 . {c Brotherhood Provider gives you: $10,000 cas; plus $100 monthly income Because you are a Lutheran, you can own this Brotherhood Provider Plan with Family Protection Benefit and at remarkably favorable rates. That's important when you think of the family... Show moreThe day you know you must provide, 1 . {c Brotherhood Provider gives you: $10,000 cas; plus $100 monthly income Because you are a Lutheran, you can own this Brotherhood Provider Plan with Family Protection Benefit and at remarkably favorable rates. That's important when you think of the family responsibilities in your future. It's reassuring to own a Brotherhood Provider Plan now . . . against the day when you know you must provide. Look at these big advantages: 0 $10,000 of permanent, dividend- paying life insurance. 0 If you die within the first 20 years, your beneficiary gets $10,000 in cash; plus $100 a month for the remainder of the 20 year period. 0 If you retire at 65, you can get $13,000" in cash. oLutheran Brotherhood pays all premiums if you are totally dis- abled before 60. All this and more for an investment of just $197.10 a year . . . about 54¢ a day, based on age 21. You pay more than this for lunch. Right now, think about your future . . . the future of those who will depend on you. Call your Lutheran Brotherhood campus representative and join the thousands of Lutherans who enjoy security and peace of mind in the bond of Lutheran Brotherhood. ‘Based on age 21 and current dividend rate, which is not guaranteed. LUTHERAN BROTHERHOOD Life Insurance A legal reserve life insurance society 0 701 Second Ave. 80., Minneapolis 2, Minn. free Full-color reproduction of Martin Luther Window (18" x 24"), suitable for framing and display in 7'- clnssroom, dorm or home. Write Lutheran Brotherhood. mum-"zuc- I '-; I: ( f" o" i I i I I . J Show less
and the pre-existence of Jesus. As he discusses the titles which he deems appropriate to the category, he usually considers the titles first in connection with contemporary religious expressions such as Judaism or Oriental-Hel- lenistic religions, then the relation of Jesus to the titles, and... Show moreand the pre-existence of Jesus. As he discusses the titles which he deems appropriate to the category, he usually considers the titles first in connection with contemporary religious expressions such as Judaism or Oriental-Hel- lenistic religions, then the relation of Jesus to the titles, and finally to expressions in early Christianity. For those interested in the Christology of the NT this is a book which will contribute much to an understanding of the prob- lem. As is true of other of his writings there is no dearth of foot- notes and Cullmann often refers to his own previous publications. The careful reader, however, will be rewarded for his study of this book. ——Philip A. Quanbech BOOK CENTER II agency of the lUTHERAN EVANGELISTIC MOVEMENT 904 Hennepin Avenue Minneapolis 3, Minnesota Make this your VACATION BIBLE SCHOOL HEADQUARTERS ‘ Attend the VBS Clinic on March 26 at the third floor of the Hospitality Building, 902 Hennepin Avenue ‘ Demonstration of Concordia, Augsburg and Gospel Light VBS materials " Many valuable tips on conducting a successful VBS program ’ Complete line of Visual Aid Helps — Arts and Crafts — Worship Service Helps —— to correlate with VBS themes ‘ Personalized attention given by employees experienced in the field of Christian education ‘ Prompt and efficient service with an adequate stock of materials on hand to fill your needs. Dagny Sorkness, Manager Show less
our day, nevertheless, this book gives one a clear insight into what Luther believed. George Forell documents his book very well and lets Luther himself speak when- ever possible. It is the opinion of this reviewer that this book pro- vides a valuable insight in the un- derstanding of Luther and... Show moreour day, nevertheless, this book gives one a clear insight into what Luther believed. George Forell documents his book very well and lets Luther himself speak when- ever possible. It is the opinion of this reviewer that this book pro- vides a valuable insight in the un- derstanding of Luther and is a worthy addition to the many con- temporary works on Luther. —Hubert Nelson The Christology of the New Testament By Oscar Cullman (Philadelphia: Westminster Press, 1959. 342 pp. $6.50.) Prof. Oscar Cullmann is no longer a stranger to the American theological scene. Having been in the United States for a relatively extensive period in 1955 he un- doubtedly increased the notice al- ready given to him in the publica- tion in English of such books as Christ and Time, The Earliest Christian Confessions, Peter Disci- ple, Apostle, Martyr. and others. These books are evidence of his interest in Biblical theology and the carefulness of his scholarship makes his work worthwhile read- ing. As Prof. Cullmann acknowl- edges, the present book is one which has emerged from a long period of preparation and is his attempt to deal in a rather com- prehensive way with the Christ- ology of New Testament. What then is Christology? He says that “early Christian theology is in reality almost exclusively Christ- ology,” and that while the later Christological controversies dealt with the person or nature of Christ, in the NT the person of Christ is rarely spoken of apart from his work. Thus the early Christians asked the question, “What is his function?” It is the contention of our author that in describing this function var- ious titles are applied to Jesus and that these do not place Jesus only in a general human category but “attempt rather to explain his uniqueness.” Thus Christology includes titles beyond the technical title of Messiah. In the introduction where Cul- lman explains his method he in- dicates that it is not his intention to study Christology by individual men but rather to follow, e.g., “Jesus the Prophet” as described in each of the books of the NT, thereby helping to clarify the prin- cipal characteristics of each title. This helps to keep from fragment- ing the NT Christology into the Christology of Paul and of Mat- thew and the like. The book is divided into four parts. Part I deals with those Christological titles which refer to the earthly work of Jesus such as The Prophet, The Suffering Ser- vant, and the High Priest. Part II includes those titles which refer to the future work of Jesus. Parts III and IV are concerned with the present work of Jesus Show less
their fellow men but do not know what to say or how to carry on a helpful conversation about spir- itual things. When the reader has reflected on his own Christian ex- perience with the help of this book, he will be much better able to help others. This reviewer feels that it would have added... Show moretheir fellow men but do not know what to say or how to carry on a helpful conversation about spir- itual things. When the reader has reflected on his own Christian ex- perience with the help of this book, he will be much better able to help others. This reviewer feels that it would have added considerably to the value of the book if a short pre- face had told the reader a little about the Norwegian author and the setting in which he has worked so long and with such marked suc- cess. The translator has succeeded well in carrying over some of the flavor of the original situation and the forms of expression it has called forth. It indicates real spiritual concern growing out of deep experience. If we read the book in this spirit we have a great blessing in store. Be sure to have it in your library and in the library of your church. —Melvin A. Helland Faith Active in Love (Minneapolis: Augsburg Pub- lishing House, 1960, 198 pp. $2.00) The recent conflict of Bishop Dibelius with his government in East Germany has caused Luther- anism over the whole world to re- examine once again its social ethic. What is the relationship of the church to state, particularly if the state is persecuting the church? This is a question which has plagued our Lutheran Church particularly since the advent of the II World War. The question has often been asked us to whether or not Luther even had a social ethic. George Forell shows in his book, Faith Active in Love, that Luther was indeed social-conscious and that he had a social ethic relevant to today’s problems. This German-born author and authority on the Reformation con- tends that the key to the under- standing of Luther’s social ethic lies within four basic principles which characterize his ethical thinking. The first principle is that of his methodology, wherein Lu- ther is seen to have an existential approach (over against the schol- astic, legal approach) to both his theological and his ethical thought. The next principle examined by Forell is Luther's general ethical principle. Here “Faith in God through Christ is the necessary presupposition for love to our fel- low man and it is therefore the source of all ethics.” The last two principles of Luth- er’s ethical thought deal with what Forell calls the practical and lim- iting principles. The chapter on Luther’s practical principle which deals with his distinction of the secular and the spirtual realms. The insight into Luther’s theory of natural orders is in itself worth the price of the book. The limiting principle has to do with Luther’s eschatology and is perhaps more of an apology for than an expos- ition of Luther’s views. Whether or not we feel that Lu- ther’s social ethic is adequate for Show less
work of the Holy Spirit are set forth. He is a guide to Christ Who alone is our Saviour. Since man fell into sin he has had need for a Saviour, but he has also needed a person to convict him of sin, and to convince him of the assurance salvation. This is the work of the Holy Spirit. The book... Show morework of the Holy Spirit are set forth. He is a guide to Christ Who alone is our Saviour. Since man fell into sin he has had need for a Saviour, but he has also needed a person to convict him of sin, and to convince him of the assurance salvation. This is the work of the Holy Spirit. The book consists of forty chap- ters, averaging five pages in length, which speak of the Christ- ian’s life and problems, especially as these are met and explained by the Holy Spirit. The chapters can be read singly as devotional studies, or several at a time. In fact their interest invites longer reading. They would be excellent for group study. The author has a remarkable grasp of Biblical teaching, a good understanding of human personal- ity and experience, and an unusual ability to apply Scripture to these. Satan is real and has a kingdom that is always warring against God and His people. Man, man’s soul, is the prize, and the methods used by Satan are well described and warned against. Satan uses not only bold temptation, but he also fosters complacency and self satisfaction. Even the “spiritual” may be led astray by too much attention to their “spirituality.” The author warns against teach- ings that cause some to think of themselves as “baptized of the Spirit” in some special sense or in a measure not given to other Christians, or the idea of “perfec- tionism” where one is supposedly beyond the possibility of falling into sin. Such teachings have been offered to Scandinavian Christians who have despaired of formalism or of Christianity in name only. Hope finds that Scripture used rightly does not give any place for such teachings. Those who have introduced them have devel- oped the idea first and then sought proof texts for their teachings, but the “proofs” do not “prove” their contentions. Rather Scripture warns against them. Chapter 4 shows how quenching the Spirit can come by neglect to provide nourishment for the soul in Word and prayer, or by falling in the battle against evil, espe- cially by compromise. Several chapters, beginning with the fifth, speak of the various parts and symbols of the whole “panoply” of God with which we must arm ourselves for battle. Other chapters speak of Biblical characters: Nicodemus, Judas, Peter. Parables also receive con- sideration: the vine and the bran- ches; sowing and reaping. Perhaps the greatest benefit of the book is as a “guide to the per- plexed” in such chapters as: “Are Christians free from the Law?;” “Three types of spirituality”; “Dis- couraged and doubting Christ- ians”. There is help for the weak here, but no one is so wise and so strong that he will not receive ad- ded strength and counsel in these chapters. In fact it makes an ex- cellent study for those who are concerned about the salvation of Show less
has indicated another facet of his varied activity in a perceptive commentary on contemporary church life in America. Dr. Marty wrote a series of articles on this subject for The Christian Century and these he has expanded and added to to make the present book. Acutely aware of the re- vival of... Show morehas indicated another facet of his varied activity in a perceptive commentary on contemporary church life in America. Dr. Marty wrote a series of articles on this subject for The Christian Century and these he has expanded and added to to make the present book. Acutely aware of the re- vival of interest in “religion” our author poses some very serious questions relating to the character of this interest. He asks, e.g., whether the present religious in- terest has any real and significant basis or whether it may not be a superficial attitude and desire to conform. Dr. Marty notes a change in the attitude toward both God and man. This attitude, he suggests, is not the same as it was in the colonial period, and it has been progressively changed even since the close of the second world war. The basic criticism is that in some sense God has been “packaged” and “marketed,” and this in the apparent belief that God is subject to man’s manipulations and can be gotten to do what man believs he ought to do. That all is not right in the con- temporary religious situation in America is certainly to be admit- ted. Therefore a criticism such as the one Marty makes can be right- ly expected. But in a work which is a serious criticism of “religion- ized America” we could wish that the standard according to which the judgment is made could be made explicit and consistent. 29 Sometimes the standard appears to be the “first American exper- iment,” sometimes an interpreta- tion of the Bible, at times the Ref- ormation, at another place the Apostle’s Creed. Another characteristic of the book is the presence of a great many quotations from various con- temporary literatures which serve to illustrate the situation being described. While on occasion the method may disrupt the reader, it is on the whole one which is appreciated. It may well be that the reader will take exception to certain of the interpretations which Marty offers but the book is well worth the attention of pastors who seek to proclaim the Gospel. And if it causes us to reflect more seriously on the nature of what we do it will have served a good purpose. —Philip A. Quanbeck Spirit and Power By Ludvig Hope English translation by Dr. Iver Olson. Hauge Lutheran Innermis- sion Federation. Minneapolis, 1959. An excellent book by one of Norway’s greatest lay preachers, first published in 1918 and later in several revisions. The translation is based on the 1946 edition. The book is a study of the work of the Holy Spirit in the life of the Christian, yet not a technical treatise on “Sanctification.” In two Opening chapters the Person and Show less
ground with his psychologizing ap- proach to theology. For him the Scriptures held no central place in revelation; it was merely a witness to the faith held in former years. Theology is to be found in the human soul, individual and collec- tive. Strands of thought from Schleiermacher came down... Show moreground with his psychologizing ap- proach to theology. For him the Scriptures held no central place in revelation; it was merely a witness to the faith held in former years. Theology is to be found in the human soul, individual and collec- tive. Strands of thought from Schleiermacher came down through the years in various schools with an emphasis upon the perfectability of man. Liberal the- ology was one such school which became all but defunct by the holocaust of two World Wars in the present century—and the threat of a third. Barth’s cry came for a return to another basis for theology—the Scripture. He was welcomed as the harbinger of a new day in the- ology. Barth will know nothing of other forms of revelation. How- ever, when he does encounter dif- ficulties he finds a convenient re- course in the philosophy of Kant. It is to be noted that Schleier- macher also grew out of the Kant- ian tradition. The existentialists, notably Kierkegaard, have found— or formed—a favorable climate in or for the new theology. But if Scripture is basic it is im- portant that we understand it cor- rectly. It must be understood ac- cording to the thought forms of the people by and for whom it was written. It then becomes nec- essary for us to peel off all ex- traneous materials in order to get at the “kerygma” of message. Rudolph Bultmann has been the pioneer here, and has proceeded to the point at which there is little left of the message; in a sense he has sawed off the limb on which the theologian sits. Consequently, Barth and many others cannot fol- low him. As for the message, Christ is central. Man is dynamically con- fronted by Him through Scripture. This has given rise to renewed in- terest in Christology, and volumes are being written on the person and work of Christ. The old ground from the Christological controversies is being plowed over; both old and new things are discovered. No little interest has been aroused concerning the na- ture of Christ’s atonement. Em- phasis is placed upon the reality of Christ in the life of men today. This naturally leads to a concern over the nature of the church. The ecumenical movement is an evid- ence of this concern. Emphasis has been placed upon internal ecumen- ity. Thus interest in theology has turned to an old question which may well be a crucial problem for the present generation to solve. —Iver Olson The New Shape of American Religion Martin E. Marty (New York: Harper’s, 1959. 180 pp. $3.50.) Martin E. Marty, Associate ed- itor of The Christian Century, author, lecturer, pastor in the Lutheran Church, Missouri Synod, Show less
the Manual of Discipline. Ralph Marcus has called particular attention to this term and has suggested that in the Scroll material rabbim may refer to (a) teachers or leaders in the community, or (b) “the many" in the sense of gen- eral membership.1 The passage with which he was particularly... Show morethe Manual of Discipline. Ralph Marcus has called particular attention to this term and has suggested that in the Scroll material rabbim may refer to (a) teachers or leaders in the community, or (b) “the many" in the sense of gen- eral membership.1 The passage with which he was particularly concerned was the Manual Discipline 6:11—13. He translated it in the following way: “and as to anyone who has something to say in the members (rabbim), in case a man who wishes to ask the counsel of the community is not standing, the man shall stand up on his feet and say, 'I have something to say to the members' (rabbim), and if they tell him (to do so), he shall speak." The context here is one which has to do with regulations concerning the right to speak to the community. The community itself is des- ignated as rabbim and Marcus appears to be correct in his belief that rabblm, 1. Ralph Marcus, "Mebaqqer and Rabbim in the Manual of Discipline," in Journal of Biblical Lit- erature, Vol. Lxxv (1956). p. 298-3302. See page 298 especially. In an article in the Journal of Near Eastern Studies, Vol. XV (1956). pp. 184-187. Marcus suggested the interpretation of nbem as general membership especially as related to the Damascus Document 13:7-8. Book Reviews What Present-Day Theologians are Thinking By Daniel Day Williams (Harper and Brothers, $3.00) This volume could well be called Varieties of Theological Opinion, for much of current theology is in the stage of opinion. In a racy style the author describes the var- ious tendencies in the theological field today and discusses the lead- the many, (the definite article is includ- ed in the Hebrew) roughly equals the yahad. the congregation. Thus one of the ways the mem- bership of the Sect of the Scrolls was designated was by the term “the many" which came therefore to possess a technical meaning, namely one which referred not to number but to membership. In the light of this fact it seems to me that whether the usage in the Manual of Discpline and the Damascus Document is determina- tive or not for the NT at least be con- sidered not only when seeking to under- stand “the many" in Paul but also when dealing with as Paul uses the term. It may be that the information from the Scrolls re-enforces the first alternative suggested by C. K. Barrett (and towards which he was not himself inclined) namely that when Paul says “all men” he refers to “all men who are on ‘Adam’s side’ " and “all men who are on ‘Christ’s side.’ " I do not in any way suppose that the interpretation sug- gested here suddenly solves all difficult- ies. I do, however. suggest it for your consideration. ing representatives of each school of thought. He does so in a man- ner which enables the reader both to grasp the essence of each di- vergent trend and to follow the argument of each group. He clar- ifies the point of differences in each school and shows how they have mutually influenced each other. There is a theological renais- sance today. It was sparked ofl' shortly after World War I with the appearance of Karl Barth’s early writings. For well over a hundred years Schleiermacher had held the Show less
What then are we to understand con- cerning the extent of the consequences of Christ’s act? It would seem to be the case in this matter that Barth is not precise in his explanation. He appears to say that according to Paul’s argument the whole of reality in Adam is confront- ed by Jesus Christ,... Show moreWhat then are we to understand con- cerning the extent of the consequences of Christ’s act? It would seem to be the case in this matter that Barth is not precise in his explanation. He appears to say that according to Paul’s argument the whole of reality in Adam is confront- ed by Jesus Christ, and that death pre- eminently witnesses to eternal life when it is considered with Jesus Christ in view. The presupposition of the whole argu- ment is that it (i.e., reality of Adam) is in fact confronted by Him (i.e., Jesus Christ), and that therefore it cannot call in question our reconcilia— tion with God, the peace of God which we have, but can only confirm it. If the decision that has been made in Jesus Christ, if faith in Him is final, than no other supposition is possible and consequently no other result for Adam and his whole world.1 It would appear from this and from his argument that the whole of Adamic real- ity is to be viewed ultimately in Jesus Christ, to use the language of C. K. Barrett. Thus far we have sought to indicate one of the problems in the exegesis of Romans 5:12—21 and the interpretation of Paul's ambivalent use of the words “all” and “the many." Besides this cursory glance at the way in which this section has been interpreted, it may be asked if there are any positive sugges- tions which may be instructive for our understanding. There are two sugges- tions which certainly will not serve to erase all difiicutlies but will help provide some direction. The first is one which many commen- tators have undoubtedly noticed and to which Luther2 gave expression when he, commenting on Rom. 5:19, said, “Here he (i.e., Paul) says “many” and not 1. Barth, A Shorter Commentary on Roman, p, 63. 2. Martin Luther, Vorlelung uber den Romer- brler 1515/1516, Munchen: Chr. Kaiser Verlag. 1928. Ubertragen von Eduard Ellwein. For a sim- ilar emphasis see John Calvin, Commentaries on the Epistle of the Apostle to the Romans, Re- printed by Eerdmans, Grand Rapids. 1948, p. 207. 26 "all" and thereby makes lmown that in the foregoing he speaks not of the num- ber of sinners or of the justified, but of the power of Sin and Grace. For if Sin was so powerful that out of one individ- ual many, much more all died, then Grace is still more powerful in that from one individual many, “ja alle aus vielen" sinners can be saved, if only they want to be saved.” The second suggestion which might be made is a definition of "the many." For this it is necessary to regard Romans 5:12—21 not only theologically but histor- ically. The fact that “the many” is syn- onymous with “all” in Romans 5 has already been noted. But Romans 5 is not the only place where “oi polloi” ap- pears. Paul in Romans 12 :5 writes: “Just as in one body we have many members but all the members do not have the same function, so the many (oi polloi) are one body in Christ, members, one of another." In I Corinthians when Paul addresses himself to the unity which is in the church and the nature of the relation- ship which the members have toward one another, he writes: “The cup of blessing which we bless, is it not a fel- lowship of the blood of Christ? The bread which we break, is it not a fellowship of the body of Christ? Because there is one loaf, we, the many, are one body in Christ" (I Cor. 10 :16, 17). This the RSV translates "We, who are many. . . .” This translation, however, fails to per- ceive the character of what Paul is say- ing. He is speaking of the unity of those in Christ, here identified technically as “the many.” Thus there is evidence outside of Romans for understanding the use of the term “the many” as a technical refer- ence to a particular group. This use has additional support from some of the material in the Dead Sea Scrolls. The Damascus Document, e.g., when it includes instructions to the members of the Sect in the last section, refers to the group as “the many." The term translated “the many" appears also in Show less
for each individual man. The resolu- tion of this dialectical duality lies ul- timately not with man but with the merciful God (cf. XI. 32).1 The resolution to which Barrett makes reference is to be seen in the words, "For God has shut up all men to dis- obedience, in order that he may deal with... Show morefor each individual man. The resolu- tion of this dialectical duality lies ul- timately not with man but with the merciful God (cf. XI. 32).1 The resolution to which Barrett makes reference is to be seen in the words, "For God has shut up all men to dis- obedience, in order that he may deal with all men in mercy" (Romans 11:32). In commenting on this verse he says that the stress is not upon “all men" but rather upon disobedience and mercy. Thus while Paul does not intend to make specific the destiny of each individual man, "the hope of mankind is more, not less, secure becaues it is rooted in the truth about God, rather than in a truth about man himself."‘~’ In his comments Barrett has limited himself to the text and has sought to deal with the difficult- ies within the framework that Paul seems to allow. Kenneth Wuest, in his commentary on I'x'iomans-1 tends towards an explanation which, I might suppose, has appealed to many who have sought to interpret this section. In the first place, while he comments on “The One" he does not comment on “the many.” Quoting Vin- cent with approbation he says that con- cern is not simply that Christ causes things to happen. Rather, the emphasis is on the certainty of their happening. In the second place when he discusses the effect of Christ's work, he does not use the unmodified “many” or “All” but rather says that the effects are made available “to the believing sinners.” His position is especially clear in his comment on 5:19: “By the act of Adam in disobeying God, the human race was constituted sinful, and this by the judicial act of God. Likewise, by the one act of obedience of the Lord Jesus all who be- lieve are constituted righteous. 1. C. K. Barrett. A Commentary on tho Epistle to the Romans. New York: Harper and Brothers, 1967. pp. 116-117. 2. Barrett. op. cit, p. m. 3. Wuest, lemons in the Greek New Testament. Grand Rapids, weir, lerdmsns, 1955, p. 87. The point at issue is not precisely whether "all who believe" are thus constituted righteous. The question is rather whether this is what Paul says in this instance. It might be suggested that Paul says actually very little about the response of man in Romans 5:12-21. It would not be inappropriate to refer to Karl Barth who has given rather ex- tensive attention to Romans and speci- fically to “Christ and Adam” in Romans 5. In the introduction to Christ and Adam, Wilhelm Pauck refers to the exegetical method of Barth and calls at— tention to the rather total theological approach of the Swiss theologian. He says, e.g., that Barth refrains from an inquiry into the sources of Paul’s ideas, terms, and forms of speech, and that there is no comparison of Paul by Barth with the teaching of Paul’s predecessors and contemporaries. Thus when Barth discusses “the many." he does it in a theological as differentiated from a his- torical frame of reference. Barth clear- ly makes an identification of “the many" and He writes: “Here is the one who with what he is, does and sufiers is the witness to that which the many, are, do and have to suffer—here there are all, the many, who must recognize themselves only too well in that which the one was, did and suffered. And in the other case, too, there is the One who represents all, the many—and again there are all, the many who are allowed to recognize themselves in this one Man.”1 The comparison between Adam and Christ, it is pointed out, is not sim- ply to indicate that the activity of Christ counterbalances that of Adam, but rather that the dominion of death is in fact "counteracted and annulled, overcome, surpassed, defeated and done away with." This has special reference to the argument Paul expresses by the use of “much more" (pollo mallon). 1. Bee Karl Barth. The Epistle Mans, 51‘ from the sixth German Edition by Edwyn C. Hoskyns, London: Oxford University Press, 1933. Cf. Christ and Adam, tr by T. A. Email, New York: Harper. 1966. See also A Shorter Commentary on Romans. London: 80M, IT 1069. Show less
in the character of the consequence. If Adam is the head of one race, the human community, and all die in Adam, Christ is the head of another race and all live in Christ. If men are constituted sinners by one man, namely Adam, they are constituted righteous by the one man, namely Jesus Christ.... Show morein the character of the consequence. If Adam is the head of one race, the human community, and all die in Adam, Christ is the head of another race and all live in Christ. If men are constituted sinners by one man, namely Adam, they are constituted righteous by the one man, namely Jesus Christ. Adam and Christ are similar in what they originate, in the extensive character of the consequence of their activity, but absolutely different in their activity and consequence itself. As already implied at the outset, one of the things of particular interest has to do with the extent of the consequence of the activity of Adam and the activity of Christ. What does Paul mean when he says, “As in Adam all die so in Christ shall all be made alive." Or what does he mean when he says, “Then as one man's trespass led to condemnation for all men, so one man's act of righteous- ness leads to acquittal and life for all men" (Rom. 5:18). The idea expressed in the verse to which I have just referred is expressed in a previous verse (Rom. 5:15) in the following way: “But the free gift is not like the trespass. For if many died through one man's trespass, much more have the grace of God and the free gift in the grace of that one man Jesus Christ abounded for many." Again, “For as by one man’s disobedience many were made sinners, so by one man's obedience many will be made righteous” (Rom. 5:19). The word used to describe the group in which the effect of the activity of Adam and of Christ takes place is “many” as translated in the RSV. The term is better translated as “the many" (oi polloi). In the context in which we therefore find the term “the many" it is undoubtedly synonymous with the word “all” (pantes). For this reason it can be suggested that the meaning of “oi polloi" should have some bearing on the meaning we ascribe to “pantes.” It may be worthwhile to examine some of the ways in which this section of Romans is handled. 24 An indication of the problem which is seen here is obvious in the comment of Hans Lietzmann on the use of “pantes” is to be understood cum gram salts, that Paul at this point is not speak- ing about the justification of the “vorchristlichen Menschheit."1 C. K. Barrett in his commentary on Romans, recognizing the problem says that at the last judgment a man is either con- demned or acquitted (justified). But yet Paul says “that the result of Adam's act of transgression is condemnation for all, and the result of Christ's act of righteousness is justification for all." Barrett suggests two ways in which to deal with this “logical difficulty.” One is to suppose that when Paul says "all men” he means “all men who are ‘on Adam's side' ” and “all men who are ‘on Christ’s side.’ " All who (with Adam) choose sin will be con- demned; all who (with Christ) choose righteousness will be justified. The other way out of the difliculty is harder to state but more probably true. There are two ways of looking at men. They may be considered “in Adam" (cf. I Cor. XV. 22); that is, viewed as inde~ pendent, self-explanatory p e r s o n 5, members of a race which has cut it- self off from its Creator and wages war against Him. This is the natural way of looking at the race, and the way in which it is natural for the race to consider itself. Viewed and under- stood in these terms it can have one end only. But it is also possible (by faith, for this is no human possibility) to see mankind “in Christ" (cf. I Cor. XV. 22), the new Man. Men are then clothed in a righteousness which is not their own, and in virtue of it they can and will be justified. Condemnation and justification are thus both of them universal possibilities and even uni- versal actualities, in the sense that they point to a dialectical truth which is valid for mankind as a whole, and 1. Hana Lietnnann, An die Miller, in Handbook [um Neuen Testament, Vol. 8. Drltte Aunlee, Tubingen: J. C. B. Mobi- (Paul Siebeck), 1938. Show less
vation of all mankind.1 Suggesting that the discussion concerning the meaning of the word “all” tends to miss the point, Dodd says that the arguments which Paul makes for the final salvation of Israel are valid only if they are applied to mankind at large. Furthermore, he suggests, “Every... Show morevation of all mankind.1 Suggesting that the discussion concerning the meaning of the word “all” tends to miss the point, Dodd says that the arguments which Paul makes for the final salvation of Israel are valid only if they are applied to mankind at large. Furthermore, he suggests, “Every religious intuition and aspiration that has entered the mind of man must surely be as much of a prom- ise of God as the word that came to Abraham." Whatever we might like to say about this particular interpretation, it at least exposes what might be considered an exegeticai problem. Moreover, the prob- lem, if we grant its existence in the terms and manner suggested here, ex- ists in other parts of the Pauline Corpus. Thus, e.g., in I Cor. 15:22 there is the declaration, “For as in Adam all (pantes) die. so in Christ shall all (pantes) be made alive." In I Cor. 15:21 Paul writes, “For as by a man came death, by a man has come also the res- urrection of the dead." This contrast is made again in 15:45, “Thus it is writ- ten, ‘The first man Adam became a liv- ing being’; the last Adam became a life-giving spirit. . . . The first man was from the earth, a man of dust; the sec- ond man is from heaven." The relation- ship of Adam and Christ is more fully articulated in Romans 5. A consideration of the area with which this discussion purposes to deal must have reference to that basic discussion of Paul. It should be acknowledged that the purpose of this discussion is not to deal primarily with the problems of univers- alism on the one hand and the idea of judgment on the other. Nor is it the present purpose to deal with the theolog- ical discussion concerning original sin and whether or not this doctrine of the church receives its most explicit exposi- 1. Bee c. a. Dodd, The Epistle of Paul to the lolnana in The Moflatt New Testament Com- mentary, New York: Harper and Brothers, n.d.. p. 1333. Dodd expands his position including in his discussion a graph (187) which diagramatically describes his position. Eph. 1:10 and other pas- nm are adduced to substantiate this point of View. tion in Romans 5.1 Its basic purpose is to deal with the meaning of the term “the many" and its relation to “all men" especially in Romans. The thesis, name~ 1y, that “the many" is a technical term referring to the membership of the group, may have consequences for the idea of universalism especially as it re- lates to a few passages in Paul. In Romans as well as in I Corinthians Paul makes a comparison of Adam and Christ. This comparison has similarities as well as dissimilarities. Adam, Paul argues, is the head of humanity. As the head of the human community he was the occasion by which sin came into the world, and death through sin because all men sinned (eph o pantes ymarton). The phrase at the end of this sentence is the one which has provoked a great deal of discussion, most especially con- cerning original sin. Whatever men may say about the character of sin, or its origin, the fact is that Adam is conceived as the head or beginning of that human community, whose existence is one which is fractured in every generation. Death is the regnant power in the aeon of Adam. “In Adam all die" (I Cor. 15:22). The humanity of which Adam is the head and a part is one which does not and cannot evolve to a higher existence. Paul insists that Adam is a “type of the coming one” (Rom. 5:14). However, while Adam is a type of the “coming one" he is not a type in a simple posi- tive way (Rom. 5:15). It is here that the similarities and the disparities become obvious. In some ways Jesus is the ab- solute antithesis of the position which Adam occupies. The contrast is seen in "death" in a man, Adam, “life” in Jesus Christ; or, “The free gift is not as the trespass" (Rom. 5:15). In other ways, however, the similarities are present. If there is death and death “reigning” in Adam, there is life and life “reigning” in Jesus Christ. Here the likeness is not in the consequences but 1. For a discussion of this problem see Joseph Freundorfer, Erbsunde and Erbtod beim Apostel Paulus, Munster, 192?. Show less
“The Many" and “All Men" in Romans 5:12-21 Philip A. Quanbeck What is the significance of human existence? Granting the fact that man has an existence after death, what rela- tion does his present historical life have to that existence to come? Questions like these raise still other questions.... Show more“The Many" and “All Men" in Romans 5:12-21 Philip A. Quanbeck What is the significance of human existence? Granting the fact that man has an existence after death, what rela- tion does his present historical life have to that existence to come? Questions like these raise still other questions. Will all men ultimately be saved? Is there a uni- versal salvation? Or is the judgment to come so absolutely decisive that we can properly speak of an eternal damnation? What is the relation of human existence and the redemption which Jesus effected in His life, death, and resurrection? Problems such as these questions sug- gest have stirred a variety of answers. There is the viewpoint of E. Stauffer,1 e.g., who believes that the primitive church never gave up the hope that God “would overcome even the final no of the self-sufficient world." Thus, while Stauffer does not deny the very difficult predicament in which man finds himself. and says, furthermore, that man’s fall into sin is absolutely universal, neverthe- less afliirms that the work of Christ is of such a dimension that the Saviour not only disarmed the powers of hell but is the universal peacemaker, and every- thing is included in this peace. Stauffer therefore refers to the “homecoming of everyone." There are many who affirm the posi- tion which Staufl'er enunciates, but for other and different reasons. It might be suggested that some do it from a point of view determined largely by some kind of sentimentality, that is to say, the idea of judgment is aesthetically abhorrent to them. For others the idea of progress is so unequivocally dominant that the 1. Ethelbert staufler, New Testament Theology, New York, The Macmillan Co., 1955. See pp. 222- 225 and the notes on pp. 318. 319. possibility of a situation where man is decisively and absolutely alienated from God is non-existent. There is the third general category, of which Stauffer is an example, wherein the idea of judgment as ultimately separating God and some men is eliminated but on a Christological or theological basis. Basic to either a Christological or theological basis for dealing with the problem of judgment is the interpretation of Scripture. When a person addresses himself to the problem of the character and signifi- cance of divine judgment, he may, de- pending upon the point of view which he articulates, leave himself open to the charge that he is simply anxious for the destruction of the damned, since this will give added “security” for him- self. It is none the less true, however, that the problem of universal salvation and its relation to judgment arises not simply from aesthetic reactions to judg- ment or religious reactions to the omis- sion of judgment. It is rather something that comes out of the Biblical records themselves. For the present writer, the case comes to some kind of articulation in Paul's letter to the Romans. Very close to the conclusion of the argument of Romans 1—11 Paul asserts, “For God shut up all men (tous pantas) unto dis- obedience in order that he may have mercy upon all (tous pantas)" (Romans 11:32). According to C. H. Dodd, while it may be true that the state of mankind in disobedience occurs within the purpose of God, this is not the final aim. Rather God's ultimate purpose is one in which God’s mercy is as universally effective as sin has been. That is to say that the ultimate will of God is the ultimate sal- 22 Show less
Guest Lecturers Tom Moen “The Art of a Sermon" Miss Anne Pederson of Augs- burg’s English department pre- sented to us a lecture on “the Art of a Sermon.” She stated that to qualify as art, sermons are con- structed out of available material and need beauty and appeal. In- gredients come from a... Show moreGuest Lecturers Tom Moen “The Art of a Sermon" Miss Anne Pederson of Augs- burg’s English department pre- sented to us a lecture on “the Art of a Sermon.” She stated that to qualify as art, sermons are con- structed out of available material and need beauty and appeal. In- gredients come from a source of inspiration which comes from within the writer. Another ingred~ ient is a pure feeling toward the subject. Preachers need to see the prob- lem in the composition of a ser- mon. Organization is an all im- portant element. The central idea must or should be clearly stated or implied in the text. Preserving the text should be an aim in the mind of the one who creates a sermon. Illustrations, critically picked, are a good example of figures of speech used to channel the thought or truth in the sermon. Reading habits of our pastors also seem to reflect a great deal in their presentations. One helpful book which Miss Pederson recom- mended was Spiritual Problems in Contemporary Literature by Hop- per. “Contemporary German Theological Thought” Dr. Ernest Kinder from the University of Munster, who lec- tured at Luther Seminary in Jan- uary, spoke to us on the topic, "The Protestant Theological Sit- uation in Germany Today.” Kinder has spent two years in a Russian prisoner camp and was the found- er of a seminary in Bavaria. Dr. Kinder began by pointing out how complicated the situation is today. This came about right after the war when a new and vital idea of what God’s Word meant arose. Theologians felt that preaching should be more vital than human thought. In liturgical views the move was swinging to concreteness rather than abstract- ness. In this renewal idea came two men, Karl Barth and Emil Brunner, who had different moti- vations. Brunner said that one has to see God outside of Christ as well as in Christ. Barth rejected any natural theology and took an objective view of the Word of God. This division became more relevent in 1945 when the church was divided into right and left wings. Many of the Lutheran lead— ers who followed Karl Barth were excluded from the confessional church. A new problem faces the church in the new interest of his- torical critical questions spear- headed by Bultmann. Kinder sees a mixture of existentialism. ker- ygma, and an over emphasis on history. Pupils of Bultmann have gone back to historical questions behind Jesus and not just the Word as such. Real faith, Kinder said, comes out of more than existentialism. Only that the mes- sage comes is necessary. Show less
the Reformation, there have been and apparently still are Protestant theolog- ians and groups which over-stress the authority of their confessional state ments, regarding them as endowed with the same infallibility which the Roman Church claims for papal definitions. However, it can be safely said... Show morethe Reformation, there have been and apparently still are Protestant theolog- ians and groups which over-stress the authority of their confessional state ments, regarding them as endowed with the same infallibility which the Roman Church claims for papal definitions. However, it can be safely said that the main stream of historical and Evangel- ical Protestantism is still faithful to the basic principle of the Reformation in accordance with which the Scriptures alone contain the infallible message of God to man, and hence the Holy Scrip- tures alone must be considered as the norms. normans of the Christian faith. As for the theological formulations issued by the Church, they ought to be considered as the norms. normata.1 aiming to guide Christians. both individually and collectively, in their search and evaluation of the Apos- tolic Catechetics as transmitted in the Christian Church primarily through the 1. Literally. “normed norm." that is, a norm con- trolled by the Scriptures; the norm noun-In normlng norm, the controlling and ultimate criterion of Christian truth. inspired record of the New Testament writings. Of course, the closer such the- ological formulations, or confessions, are to the Apostolic era, the more authority they ought to bear. Hence, Protestants cannot but rejoice and be thankful to God for the consensus by which the whole of historical Christianity accepts the three oldest creeds of the Christian faith as issued by the Christian Church still undivided, that is, the Apostles, the Nicene and the Athanasian Creed. As long as a Christian believes in the su- preme authority of the Holy Scriptures, and confesses his Christian faith with the scriptural statements of either the Apostles or the Nicene Creed, Protes- tants, on the whole, would willingly and gladly acknowledge him as a follower of Christ, no matter what particular Chris- tian denomination or group he is asso- ciated with. As for other theological insights not expliciter expounded in Scripture or formulated in the three basic creeds of historical Christianity, they would leave the decision or commit- ment to the individual Christian and the final judgment to God. Show less
personal commitment to Christ and His redemptive message, however limited his knowledge and understanding of the church dogmas may be. The Church, therefore, cannot disregard the general theological proposition that salvation is ultimately a matter of direct relationship of man with God according... Show morepersonal commitment to Christ and His redemptive message, however limited his knowledge and understanding of the church dogmas may be. The Church, therefore, cannot disregard the general theological proposition that salvation is ultimately a matter of direct relationship of man with God according to man's own insight and response to the redemptive message of the New Testament. Now, this is exactly the central message which Evangelical Protestantism has been try- ing to articulate since the beginning of the Reformation. 5. The Protestant understanding of personal commitment Rather than trying to solve the prob- lem of interpretation of God's sources of revelation through an infallible eccles- iastical magisterium, of which the Holy Scriptures know nothing, Evangelical Protestantism prefers to acknowledge and accept them as they are. Of course, God could have spoken through the prophets of old in more clear and evi- dent terms. Through the inspired writers of the New Testament he undoubtedly could have provided His Church with theological formulations so clear that no doctrinal dissensions should arise among the people of His new Israel. Why did He not do so? It is a mystery be- fore which Protestants prefer to bow in faith and awe rather than to work out human devices aiming to eliminate it. If it was so pleasing in the sight of God that His militant Church should be pro- vided with writings which, however, di- vinely inspired, are far from being self- evident in all their contents and theolog- ical propositions, Protestants have no objection. They prefer to repeat with Paul, “We see in a mirror dimly. . . now we konw in part,” rather than to look in the Church for an alleged infall- ible interpretation and formulation of theological insights which are not per- fectly evident in the Holy Writ. They accept the fact of limited divine revela- tion in the firm belief that while, on the one hand, the Scriptures are clear enough with regard to the central kerygma of the New Covenant,1 on the other hand, God who is Himself the Almighty and ever-present Head of the people of the New Covenant will never allow His Church to err in the proclama- tion of this basic kerygma and in the teachings of Christian truths essentially related to it. In the words of Johannes Gerhard, the pre-eminent Lutheran the— ologian of the 17th century: “God in the most perturbed times of the Church al- ways keeps some elect who are not in- volved in errors which undermine the fundamentals of salvation. 2 All this does not mean. of course, that Protestants deny the right of the Church to formualte and issue theological state- ments dealing with matters of Christian faith and morals. They acknowledge such a right. However, theological pro- nouncements of the Church should be evaluated in the light of the Scriptures. and not vice versa. In other words, from the standpoint of historical Protestant- ism, the inspiration and infallibility of Scripture cannot be transferred to the t h e o 1 o g i c a l pronouncements of the Church. Consequently. no theological statement of the Church ought to be con- sidered infallible, not even when issued by ecumenical councils. If infallible at all, they should be considered infallible only insofar as (quatenus) they reflect or articulate the actual teachings of the Holy Scriptures. In the words of the Formula of Concord of the Lutheran Church, “the prophetic and apostolic Scriptures of the Old and New Testa- ments are the unica. regula et norma (i. e., the sole rule and norm), according to which all dogmas and teachings are evaluated and judged."3 At this point, it should be mentioned and emphasized that Evangelical Prot- estantism itself has not always been immune to the temptation of authoritar- ian Confessionalism. Since the time of 1. I Cor. 15:1-(. 2. J. Gerhard] Lotti Theologlci, ed. Preuss. Vol. 5, p. 350. 3. Concordia Triglottn, p. 776. Show less
lems: first, the objective problem con- cerning the actual interpretation of both Holy Scriptures and Apostolic Tradition; second, the subjective problem concem- ing possible doubts arising in the minds of individual Christians in matters of faith and morals. Thus a Christian who can accept the... Show morelems: first, the objective problem con- cerning the actual interpretation of both Holy Scriptures and Apostolic Tradition; second, the subjective problem concem- ing possible doubts arising in the minds of individual Christians in matters of faith and morals. Thus a Christian who can accept the principle of authoritative teaching as upheld by the Church of Rome, theoretically at least, should have no trouble or anxieties in either inter- preting the Bible or in his commitment to the theological formulations of the Christian depositum fidei. In interpret- ing the Bible he is free to follow his own insight as long as there are no official interpretations issued by Rome. Should any controversy arise among Roman Catholic scholars and theologians with regard to the interpretation of specific passages of the Scriptures not yet dog- matically interpreted and defined by the Church, the Ponflficia. Commissio de Re Bibllca eventually will intervene provid- ing the answer. As for the theological formulation of the deposit of faith, the catholic is pro- vided with the Sources of Catholic Dog- ma. that is, the official and infallible pronouncements of the Church. All his doubts or theological insights must be evaluated under their light. Should he pursue his own insights and eventually express them with statements which are not in line with the official teachings of the Church. he will be first admonished and then, should he persist, he will be excommunicated and thus cut off from the communion of the saints either as a heretic or apostate. In conclusion, Roman Catholicism has aimed through the centuries to solve both the problem of interpretation of God's sources of revelation and the problem of individual commitment to the Chris- tian deposltum fidei. As a result, the Church has built up a complex system of alleged scriptural and theological ortho- doxy which has become within the very realm of Roman Catholicism a problem far bigger and more burdensome than the problems which were intended to be solved. 18 4. The Inconsistency of Rome Because of the postulate that the right interpretation of God's revelation in all its theological and ethical implications is necessary for man's right relationship to God, the Church of Rome has taken in her hands the supreme authority to issue official and infallible definitions binding all true Christian believers. But, assuming the validity of such a postu- late, many relevant and pertinent ques- tions can be asked. To start with, how many Christians within the constituency of the Roman communion are actually familiar with the voluminous bulk of Roman Catholic definitions and theolog- ical pronouncements? Moreover, is the interpretation of all papal and conciliar pronouncements evident enough so that their meaning may be considered acces- sible to the average Christian? The very fact that Roman Catholic theologians have been and are very busy producing explicatory books and commentaries on the theological definitions and pronounce- ments of the Church proves that their meaning and interpretation are not evi- dent to all. In books of this kind, Roman Catholic theologians are often found to disagree as to what the correct interpre- tation of a Church definition should be. Since this kind of discussion is limited to a relatively small elite of professional theologians and biblical scholars, the Church must acknowledge the fact that the average Christian within the Catholic church is unaware of the complex theo- logical system of the Church and that, most of the time, he comes short of a satisfactory catechetical knowledge. Yet the Church of Rome has never gone so far as to say that Catholics who are not aware of the Church’s pronouncements and dogmas, either in parte or in toto, are ipso facto, cut off from the possibility of right relationship with God and hence from the possibility of eternal salvation. But if there is such a possibility, this means that the initial postulate does not hold. This means that the door of salva- tion is open to the average Roman Cath- olic primarily on the basis of his Show less
While the Reformers hold that Christ left the leaders of His Church free with regard to outward organization and dis- ciplinary policy, they maintained that He did not extend the same freedom to the doctrinal contents of the redemptive message of the new Covenant. Hence they hold that the... Show moreWhile the Reformers hold that Christ left the leaders of His Church free with regard to outward organization and dis- ciplinary policy, they maintained that He did not extend the same freedom to the doctrinal contents of the redemptive message of the new Covenant. Hence they hold that the Christian Church is bound to uphold, herald and transmit without changes or alterations the teach- ings of the New Testament as they were expounded by Christ himself and first proclaimed to the world primarily by the Apostles. According to Historical and Evangel- ical Protestantism, it was God’s will that the redemptive message of the New Covenant should be recorded and trans- mitted to all future generations primarily through the medium of divinely inspired, and hence infallible writings. As far as Evangelical Protestantism is concerned, the infallibility of the Scriptures is the only infallibility with which God has en- dowed His militant Church on earth. Consequently, the Scriptures alone ought to be considered as the supreme criterion of authority with regard to matters of Christian faith and ethics. 8. Interpretation of the Holy Writings But the Scriptures can be interpreted differently, and hence they may lead to different conclusions and different form- ulations of the Christian Truth. Who, then, is supposed to decide which is their objective interpretation binding upon all true Christians? Apparently this is the question out of which the basic conflict between Roman Catholicism and Evangelical Protestant- ism arises. Actually both Roman Cath- olicism and Evangelical Protestantism agree that the Holy Scriptures of both Old and New Testaments are the main sources of God's positive revelation to man. Furthermore, both agree that the Scriptures have been written under the inspiration of the Holy Spirit and, there- fore, they ought to be considered immune from errors. Both seem to agree also that the Scriptures contain writings and 17 statements whose actual meaning is not always self-evident.1 However, when they come to the last point, that is, to the question of interpretation of controversial passages, Catholicism and Protestantism diverge and follow opposite directions. Roman Catholicism starts from the assumption that the right interpretation of God’s revelation is a necessary post- ulate for man’s right relationship with God on earth and hence for his eternal salvation. Consequently, Rome claims the divine institution of an infallible mag- isterium, endowed by God with the right to interpret and formulate for all Chris- tians the Christian Truths. Such an in- fallible teaching authority resides ultim- ately in the person of the bishops of Rome. Hence, all Christians are bound by the infallible theological definitions issued by the Popes, either personally or as the supreme heads of ecumenical councils. Even though papal or ecumenical def- initions are not considered by Rome as being positively inspired by the Holy Spirit as the Holy Scriptures are, never- theless they are to be considered infall- ible, and immune from any error. Thus they are the norms normans of the Christian truth, that is, the ultimate norm or criterion of such truth. A Chris- tain then is supposed to evaluate and interpret the Bible in the light of papal pronouncements, and not vice-versa. Hence, the criterion of final and objective authority is switched from the Holy Scriptures to the interpretations and dog- matic definitions of the Church. This ex- plains why in the catechetics of the Roman Church a great emphasis is put on the catechism and theological defini- tions of the Church rather than on the Scriptures themselves. This explains 81. so why the Roman Church does not normally allow the circulation of the Scriptures unless they are provided with some kind of orthodox commentary bearing the Imprlmatur of the ecclesias- tical authority. In so doing the Roman Church aims to meet and solve two prob- l. H Pet. 3:15-16. Show less