Carl Trueman at SBTS (4) Panel discussion (from the Luther lectures)


Southern Seminary SBTS Panel with Carl Trueman, Dan Dumas, and Michael Haykin. Unlike the three lectures which were all on the subject of Luther, this discussion turns to seminaries and their role in the spiritual formation of the students.

A few of the points discussed:

  • What about Spiritual formation as something within the curriculum (that pervades the curriculum) instead of as a separate discipline in the seminaries?

Michael Haykin: Biblical spirituality is the teaching and the communication of biblical truth about the way in which we draw near to God, then He is drawn near to us. It is therefore rooted deeply in the cross and the meritorious work and life of Jesus Christ and is conveyed to us by the Holy Spirit. And so, it’s reflecting about theology, which has to be there as a foundation, that is why the recent interest in spirituality in evangelical circles ( a la Dallas Willard and Richard Foster) which doesn’t lay religious doctrinal foundations is problematic. So it’s definitely got biblical foundations, building on that, showing and teaching how we appropriate the riches that are in Christ via prayer, bible meditation,  and the other things we describe as spiritual disciplines that are a means of grace.

(16 min) There has been a significant collapse of patterns of piety established at the reformation, honed through the puritan period, still in place there, among evangelicals in the 18th and early 19th century, but then have collapsed completely in the 20th century.

Carl Trueman: The sheer size of seminaries today imposes limitations on how we can form individual students as christians. And that’s where I can see again, the church coming into play. Certainly, when I stand up in front of the class I can model a certain kind of christianity to my students. But, I think the primary place where spirituality is formed has to be the church. It also goes back yo my fear that the parachurch (seminaries included) supplants the church

  • Concerns about the overall trends in the evangelical circles, primarily about what the church should be doing being passed down to parachurch ministries (such as seminaries).
  • Sometimes spiritual formation gets very narrowly defined by seminaries in a way that can be somewhat self serving. We should not make the attendance of chapel compulsory. We have a different profile of student than we had even, say 30 years ago. Lots of our students are working their way through seminary and I’m not sure the person who had to go to chapel at 10:30 in the morning is doing something more meritorious and forming than coming off night shift, straight to my 8:30 class, then going home to see his wife.

Panel Discussion from Southern Seminary on Vimeo.

Carl Trueman Lecture at SBTS (3) Martin Luther – The Tools of the Trade


Dr. Carl Trueman: In the first lecture I wanted to make the argument that theology and the practice of ministry are intimately connected. Luther is a great example of this. You see that Luther’s theology really drives his understanding of the shape of pastoral ministry. And I wanted to challenge you to move beyond the merely historical point I’m making there, to reflect longer on how you perceive ministry and how your perception actually reflects something about your theological convictions and to urge you to allow your theological convictions to drive how you think about ministry.

The second lecture I talked about Luther’s understanding of the word of God, how God is fundamentally to us, a God who speaks. And God’s speech essential constitutes reality. And I applied that to the nature of preaching. I think one of Luther’s great insights is the connection he makes between the speech of God and the speech of the preacher. And I hope that those of you who are preachers, or are going to be preachers will be excited by that idea that when the preacher speaks God’s word is powerful.

The final lecture- The Tools of the Trade- I wanna make the point that ordinary people mattered to the shape of Luther’s reformation. These are the people that are not typically featured in the textbooks other than as statistics, because, by and large they were too busy working to put bread on the table than to write books about how they’re feeling. But, yet, Luther’s connection with these people profoundly shaped how he executed his task as pastor.

So, in the third lecture I want to examine the practicality of Luther’s own pastoral ministry. As with all pastors, Luther is of course a flawed human being. And the details of his actual practice do not entirely square with his theology. One obvious example would be his increasingly bitter preoccupation with the Jews, which one finds from the 1530’s onwards. Frustrated by their failure to convert to Christianity, Luther adopted, and, indeed sharpened many of the standard –- of the anti Jewish polemic, which was so common in late medieval Europe. Indeed, his very last sermon, preached in 1546 ended with a bitter harangue against the jews. Thus, I accept at the outset that if you dig deep into Luther’s life, you will find inconsistencies and hypocrisies, here and there. My point here is not to argue for the total consistency of Luther, but rather a general conformity of his practice to his theological commitments.

The reform of worship

The first point to make as we now approach Luther’s pastoral practice, is that the way in which he reformed worship was intimately connected to his care and concern for ordinary people. Many of us are familiar with his treatise on prayer, which was originally a letter to his hairdresser Peter, who had told him while cutting his hair that he struggled with his prayer life. Reflect on that for awhile. Luther had time to write a handbook on prayer for the man who cut his hair.

Martin Luther, author of the text of Christ la...

Martin Luther, author of the text of Christ lag in Todes Banden, and who, with Johann Walter, also wrote the melody (Photo credit: Wikipedia)

Even the briefest glance at Luther’s volume of letters reveal a man who was equally comfortable writing to powerful princes and to much lesser individuals with words of encouragement, counsel and occasional letters of rebuke. Yet, Luther’s care for people has significance, not simply for his personal relations, but also for the pace and shape of the Lutheran reformation. Basic to the reformation was the education of the people in the patterns of thought and behavior reformers required by their new theology. This issue raised all manner of pedagogical questions, which in turn raised questions about what we might call now broadly – aesthetics. What was church meant to look like? What was church meant to sound like? What was family piety and individual devotions meant to look like and sound like?

In the early years of the reformation, leadership at Wittenberg was shared by Martin Luther and his academic colleague, one time friend and later nemesis, a man called Andreas Bodenstein, (named Karlstadt after his birthplace). In the years after 1517, these 2 men came to represent 2 different visions of reform and Wittenberg would ultimately prove that it was only big enough to allow only one man to succeed.

Things came to a head in 1522. After the Diet of Worms, Luther was kidnapped by his prince, Frederick the Wise’s men and kept for his own safety in the Wartburg castle, high on the hills of Eisenach where he began his work of producing a German reformation Bible, by translating the New Testament.

As Luther is in the Wartburg castle, the leadership passes to Karlstadt. Luther’s young assistant Philip Melanchthon and  his colleague Conrad Zwilling pushed very hard for radical reformation, which has all of the hallmarks of social revolution. Iconoclasm, violent rhetoric at rapid pace. Luther, later in 1521 travels to Wittenberg incognito to see the chaos first hand. And then in 1522 he’s brought back by Frederick the Wise because the riots are getting out of hand and if the reformation descends into total chaos, Frederick will have to act to crush it because the emperor Charles V will move against Saxony. Luther comes back and I think this is the point in his career where he is actually in most danger because if he can’t quell the riots in Wittenberg, and all he can use to do that is his own force of personality, he will be replaced by Frederick the Wise.

Luther comes back, quells the social revolution in Wittenberg and introduces  a much more conservative vision of reformation. There will be no iconoclasm. If you go to a Lutheran church today, you will find crucifixes. The conservative however of Luther’s intervention in 1522 was not simply a piece of political pragmatism. I think it was also connected to his pastoral sensitivity. Luther knew that lasting change could only be brought about by gentle persuasion. Most people then, as ever since did not like change. And so, Luther demonstrated in 1522 and throughout his subsequent career an aesthetic conservatism, which was designed as much to prevent the disturbance of tender consciences as it was to appease the desire of his political masters.

We tend to romanticize the reformation and we think that everybody is desperate for the reformation to come to town. We see evidence of this in Luther’s liturgical innovations. From as early as 1520, it is clear that Lutheran theology demands vernacular liturgy. How could the mass, for example, be any use if the words of promise are not clearly articulated in a language which the people could understand? Yet, for a man who stands out in history as a volcanic revolutionary, Luther’s move towards liturgical reform are gradual and hesitant. This is how he describes his approach in a pamphlet in 1523(6 yrs. after the crisis of 1517): Until now, I have only used books and sermons to wean the charts of the people from their Godless regard for the ceremonial. For I believed it would be a christian and helpful thing, if I could prompt a peaceful removal of the abomination that Satan sets up in the holy place, through the man of sin. Therefore I’ve used neither authority or pressure, nor did I make any innovations for I have been hesitant and fearful, partly because of the weak in faith who cannot suddenly exchange an accustomed order of worship for a new and unusual one and also because of the fickle  and fastidious spirits who rush in like unclean swine without faith or reason and who delight only in novelty and tires of it as quickly when it is worn off. Such people are a nuisance, even in other affairs. But, in spiritual matters they are absolutely unbearable. Nonetheless, at the risk of bursting with anger, I must bear with them, unless I want to let the Gospel itself be denied to the people.

Here, Luther made it clear that he was concerned to handle the delicate consciences with care and also to give no ground to those who seek novelty or innovation for its own sake. The liturgy he then described in 1523 was itself very conservative. Essentially, a cleaned up version of the traditional mass. Still in Latin, except for the sermon and a few hymns. And later, Luther can hardly be described as being in the vanguard of the application of his own theological principles to liturgical reform.

Indeed, even in 1524, as he wrote against the radicals, Luther rejoiced that the mass was now said in German, but also argued that such a practice should not be made compulsory lest it become a new legalism. And also because he was not yet satisfied that the German liturgy captured the full beauty of what was going on. It was not until October 1525 that a full German mass was celebrated in Wittenberg.  That’s as early as Luther feels able to push forward with the full application of theology that he’s fully articulating in 1517-1518. It’s remarkable sensitivity. (17 min mark)

The Tools of the Trade from Southern Seminary on Vimeo.

Essential Apologetics – Michael Strauss Univ. of California at Santa Cruz 2004 – On the Origin and Design of the Universe

Michael Strauss

Physics professor Michael G. Strauss, born in 1958 to a family whose dad Richard L. Strauss would become Pastor and Bible teacher. In 1977 he chose to attend Biola University where he studied his 2 interests, science and theology. You can read more about Mr. Strauss’s stellar achievements here. He is currently a tenured professor of Physics at the University of Oklahoma (OU) in Norman, Oklahoma where he has joined  the DØ experiment at the Fermi National Accelerator Center (Fermilab). As a member of the DØ collaboration he has made contributions to the testing of silicon sensors for the upgraded vertex detector, to the track finding algorithms, to a measurement of the photon production cross section which probes the gluon content of protons, and to other QCD measurements. He is currently studying properties of B mesons that contain a b-quark, the production cross section of jets coming from quarks and gluons, and other QCD analyses. At CERN, he is a collaborator on the ATLAS detector.
The following presentation (with slides) was given at University of California at Santa Cruz in 2004 in support of the Big Bang theory (but with an old earth perspective vs young earth – 6 day creation view). Of particular interest:

Recent discoveries of science had been proclaimed long ago in the Bible:

  1. The Universe had a beginning (Bible 3500 yrs ago, scientists 70 yrs. ago)
    „In the beginning God created the heavens and the earth”. Gensis 1:1
  2. The stuff of the universe did not exist at one time.
    „We understand that the universe was formed at God’s command, so that what is seen was not made out of what was visible”.  Hebrews 11:3
  3. The Bible claims that God is transcendent. He acts independent of space and time. The Bible is the only book that talks about God acting outside of time. „This grace was given us in Christ Jesus before the beginning of time”. Apostle Paul – 2 Timothy 1:9 Also in Titus 1:2 Apostle Paul writes, „(We have) eternal life, which God, who does not lie, promised before the beginning of time”. (Apostle Paul wrote this in the 1st century, scientists discovered this fact in 1970)
  4. The transcendent God chose to make himself known in the dimensions of space and time… (Jesus) became flesh and made His dwelling among us”.  Apostle john, John 1:14 …so that he might have a relationship with humans…”to all who received him, to those who believed in his name, he gave the right to become children of God”. Apostle john 1:11

Next Strauss goes over some of the main arguments for „origins’ (there are about 100 of them) where if things were just so scientifically speaking, the universe could not exist.

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Michael Strauss UC Santa Cruz 2004 – On the O…, posted with vodpod

The Veritas Forum: Belief in an Age of Skepticism? Tim Keller at University of California at Berkeley (essential apologetics)

Tim Keller speaking to University students for 1 1/2 hours at UC Berkeley. He addresses difficult questions with intellectual integrity. Professor of economics (Phd from MIT) Paul A Ruud, introduces Tim Keller, founder of Redeemer Church in Manhattan, New York and author of many books.As always, Tim takes questions from the university students for the latter half of the program.Tim Keller starts with the main reasons why people are skeptical of belief in God, in general and Christianity, in particular.”The one reason people today are skeptical is because they believe that for someone to say, ‘I know God, I have the truth’, is too exclusive a way of speaking in a pluralistic society filled with all kinds of views and religions. and it’s also too divisive in a Democratic society because „People”, it is said, „that say they know God and they have the truth, feel impelled (they can’t help themselves) to impose those beliefs on us, at least legislatively by law and in some cases to really oppress and marginalize people.Now, how do you justify then, belief in God and especially the most of all religious claim that says- Jesus Christ is the one true way to God?

Tim Keller talks about the 5 strategies that people (especially New atheists like Dawkins et al ) use to address exclusive truth claims and divisiveness of religion. They try to:

  1. Hope it away
  2. Outlaw it
  3. Explain it away
  4. Argue it away
  5. Privatize it

Tim Keller explains point by point why that will not work and talks about a different way forward.

Videourile Vodpod nu mai sunt disponibile.

The Veritas Forum: Belief in an Age of Skeptici…, posted with vodpod

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