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However, I submit that the possibility of Paul’s trying to limit the women’s disruptive speech at Corinth pushes our understanding off in directions that are speculative at best, and harmful at worst. For example, it should be highly offensive to women nowadays that the apostle apparently pillories them for being “chatty” at church—when Paul is concerned throughout the chapter with order (see especially 14:33a, 40). It plainly is not the case that the apostle singled out women for special censure (14:34a)—when he also enjoins “silence” upon any would-be tongue-speaker (if there is no one to interpret, 14:27-28), or prophet (if a revelation is made to another sitting there, the first should keep silent, 14:30).
When Lutheran seminarians learn about the controversy over the Lord’s Supper, it normally features Luther as protagonist and Zwingli as antagonist in a debate concerning the literal interpretation of the words of institution, all playing out in the public forum of 1529’s Marburg Colloquy. In her most recent book, Amy Nelson Burnett offers an alternative view …
If you asked the proverbial man on the street “What is a Pastor?”, you would undoubtedly get a wide swath of divergent and potentially confusing answers.
Until the last enemy is destroyed (1 Cor 15:26) death will remain a reality for the people of God. Death is, on the one hand, the enemy of the Christian. It is, on the other hand, an enemy that God turns to the good of his people, leading them through death to eternal rest. Blessed indeed are the dead, for they rest from their labors (Rev. 14:3).
In his 1526 German Mass, Luther acted with a stroke of liturgical brilliance in giving us the post-communion collect. It is the genuine “eucharistic prayer” of the Lutheran liturgy.
“The Lord’s Supper is not the private experience of individuals. Rather, it belongs to the Christian community. It unites the many recipients into “one body” (I Corinthians 10:17). It is fellowship, or communion.”
Until the last enemy is destroyed (1 Cor 15:26) death will remain a reality for the people of God. Death is, on the one hand, the enemy of the Christian. It is, on the other hand, an enemy that God turns to the good of his people, leading them through death to eternal rest. Blessed indeed are the dead, for they rest from their labors (Rev. 14:3).
Memoirs are more self-justification than documentary history, so they should be read in that light. Yet they still provide the raw material necessary for documentary history, and these memoirs fit the bill on both counts. David Scaer, longtime professor of systematic theology at Missouri Synod seminaries in Springfield, IL, and Fort Wayne, IN, occupies a chair in systematic theology ironically named after the holder himself. His career has spanned many tumultuous years within the denomination, from its controversial embrace of emerging German theologies in the 1950s when he was a seminarian to the tensions leading to its splintering in the 1970s and the confessional resurgence (and corresponding opposition) of the 1980s and 1990s.
However, I submit that the possibility of Paul’s trying to limit the women’s disruptive speech at Corinth pushes our understanding off in directions that are speculative at best, and harmful at worst. For example, it should be highly offensive to women nowadays that the apostle apparently pillories them for being “chatty” at church—when Paul is concerned throughout the chapter with order (see especially 14:33a, 40). It plainly is not the case that the apostle singled out women for special censure (14:34a)—when he also enjoins “silence” upon any would-be tongue-speaker (if there is no one to interpret, 14:27-28), or prophet (if a revelation is made to another sitting there, the first should keep silent, 14:30).
In his 1526 German Mass, Luther acted with a stroke of liturgical brilliance in giving us the post-communion collect. It is the genuine “eucharistic prayer” of the Lutheran liturgy.
Restlessness. Easily distracted by extraneous stimuli. Diffi- culty in sustaining attention in tasks. Frequent shifts from one uncompleted activity to another. Often talking excessively. Can symptoms attributed to Attention Deficit Disorder (ADD) be characterized in the demeanor of a congregation?
When Lutheran seminarians learn about the controversy over the Lord’s Supper, it normally features Luther as protagonist and Zwingli as antagonist in a debate concerning the literal interpretation of the words of institution, all playing out in the public forum of 1529’s Marburg Colloquy. In her most recent book, Amy Nelson Burnett offers an alternative view …
If you asked the proverbial man on the street “What is a Pastor?”, you would undoubtedly get a wide swath of divergent and potentially confusing answers.
Memoirs are more self-justification than documentary history, so they should be read in that light. Yet they still provide the raw material necessary for documentary history, and these memoirs fit the bill on both counts. David Scaer, longtime professor of systematic theology at Missouri Synod seminaries in Springfield, IL, and Fort Wayne, IN, occupies a chair in systematic theology ironically named after the holder himself. His career has spanned many tumultuous years within the denomination, from its controversial embrace of emerging German theologies in the 1950s when he was a seminarian to the tensions leading to its splintering in the 1970s and the confessional resurgence (and corresponding opposition) of the 1980s and 1990s.
For this reason alone, the confession of the Holy Trinity is not an anachronism, nor is it an unnecessary formula that impedes the message of the church. The doctrines addressed in the Lutheran Confessions are still relevant today. Therefore the Augsburg Confession remains a necessary antithesis to the doctrines of human reason, which cannot imagine the Trinity and cannot imagine any more that Christ is true man and true God.
Reformation 2026
Volume 35, Number 4
Editors’ Introduction
Paul Lehninger
ARTICLES:
Anfechtung, Depression, and Pastoral Triage
Rob Carter
Luther on the Practice of Piety
John W. Kleinig
The Distinction Between Depression and Anfechtung in the Pastoral Theology of Martin Luther
Stephen M. Saunders
A Crisis of Faith: Why Lutherans Must Enter the Fray on Care for the Mentally Ill
Todd A. Peperkorn
When You Hear Hoofbeats: Distinguishing Mental Illness from Spiritual Oppression/Possession
Rick W. Marrs
“Do You Want to Be Well?”: Theological Grounding for Human Angst in a Culture that Demands the Extraordinary
Greg Lyon
Addendum: Finlandia and Be Still, My Soul
James R. Eggert
LOGIA FORUM:
When Suffering Is Good for You
Anfechtung and the Simul
“What’s Wrong with Minneapolis?”
Stoicheia
“Amen”: Our Yes to God’s Yes
The Importance of the Threefold Office of Christ
The Nicene Creed in the Confessional Protestant Tradition
The Conflagration
Challenges and Problems
The Lord’s Supper in Recent Lutheran-Anglican Dialogue
The Chief Characteristics of a Good Sermon
Answered Prayer
By Klaus Detlev Schulz
PLEASE NOTE: This is the PDF/digital version of the book.
Physical copies of the book can be purchased here:
Contemporary descriptions of who humans are and what belongs to their humanity are diverse and always changing, according to what various groups or individuals imagine them to be. Against this plurality, treatments on anthropology demonstrate a longing for clarity that is able to set right confusions and error. Theological Anthropology and Sin, volume 5 of the Confessional Lutheran Dogmatics series, allows Scripture and theology to speak to this question, yielding a permanent and essential portrayal of the human’s nature and structure, identity, sex, and personhood—constants that can stand against the whims of human imagination and the spirit of the age.
The image of God, sin’s pervasiveness in each person’s life and in society, individuals’ relationship with their Creator, the tragedy of its corruption, and the ethical responsibility of humans are considered from a comprehensive evangelical Lutheran perspective, pointing the way forward for current and future generations of pastors, theologians, teachers, students of theology, and laypeople.
Klaus Detlev Schulz is professor of pastoral ministry and missions and director of international studies at Concordia Theological Seminary in Ft. Wayne, Indiana.
by Jack D. Kilcrease
PLEASE NOTE: This is the PDF/digital version of the book.
Physical copies of the book can be purchased here:
You can purchase the Kindle version on Amazon.
Holy Scripture, volume 2 of the Confessional Lutheran Dogmatics series, seeks to explicate and defend the truthfulness of the Bible as well as its Christocentricity in response to the challenges of contemporary theology. This study appropriates the theological resources of Scripture and the Lutheran Confessions in order to counteract the destructive theological trends found in contemporary Catholicism, Evangelicalism, and theological Liberalism. By explicating and defending the scriptural principle of the Lutheran Reformation, this volume will equip readers to confess clearly both the unity of Scripture in Christ and the truthfulness of all that God has spoken in His historic revelation.
Jack D. Kilcrease is associate professor of historical and systematic theology at the Institute of Lutheran Theology in Brookings, South Dakota.