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Living by Faith: Justification and Sanctification (Lutheran Quarterly Books
"Living by faith" is much more than a general Christian precept; it is the fundamental posture of believers in a world rife with suffering and injustice. In this penetrating reflection on the meaning of "justification," Oswald Bayer shows how this key religious term provides a comprehensive horizon for discussing every aspect of Christian theology, from creation to the end times.
Inspired by and interacting with Martin Luther, the great Christian thinker who grappled most intensely with the concept of justification, Bayer explores anew the full range of traditional dogmatics (sin, redemption, eschatology, and others), placing otherwise complex theological terms squarely within their proper milieu -- everyday life. In the course of his discussion, Bayer touches on such deep questions as the hidden nature of God, the hope for universal justice, the problem of evil, and -- one of the book's most engaging motifs -- Job's daring lawsuit with God.
Inspired by and interacting with Martin Luther, the great Christian thinker who grappled most intensely with the concept of justification, Bayer explores anew the full range of traditional dogmatics (sin, redemption, eschatology, and others), placing otherwise complex theological terms squarely within their proper milieu -- everyday life. In the course of his discussion, Bayer touches on such deep questions as the hidden nature of God, the hope for universal justice, the problem of evil, and -- one of the book's most engaging motifs -- Job's daring lawsuit with God.
- GenresTheologyChristian Living
104 pages, Paperback
First published June 30, 2003
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November 4, 2024
one of the most important books I've read.
February 19, 2024
”Pursue peace with all people, and holiness, without which no one will see the Lord.“
Hebrews 12:14 NKJV
Took forever (2 months) to get through an 80 page book. Why? Somehow Bayer is able to strip both justification and sanctification away from their scriptural examples and uses and lock them away into the hell-world of 20th century psychologizing and existentialism.
This isn’t the way that a responsible Christian would present these subjects and topics to your people, making the book very difficult to recommend.
Part of Bayer’s thesis seems to be presenting justification as some sort of Buddhist or stoic practice. The reader is encouraged to give up hopes and dreams of any success, or accomplishment or satisfaction, derived from those pursuits in order to choose suffering. Bayer seems to enjoy suffering for its own sake, if it will allow for him to look like a good Christian for doing so.
Yes, there’s lots to appreciate about his arguments and topics. However, if one were to live Christianity this way, even from a Lutheran perspective, this would be soul crushing.
Adolf Koeberle in his superior treatment: “The Quest for Holiness, or: justification and sanctification, a biblical, historical, and systematic investigation,” warns of the hole, which Bayer fell into.
Bayer goes to the extreme of essentially denying sanctification, and holding to justification only.
Instead, Koeberle suggests the “lonely” “third position that holds fast to both sides completely; that maintains justification and sanctification, not as a weak mediating, synthetic fusing of two halves, but as a unity existing above both.”
In order to hold this third position, which Koeberle advocates, the Christian must endure suffering and attacks from both sides of the justification and sanctification battle that has been warring since Christ walked the Earth. Ironically, Bayer would have loved to endure this suffering, but he did not.
I’m not saying that I could have endured working in academia in 20th century Germany, completely surrounded by Calvinists, who interpret the Law, chiefly as what Lutherans would call the “Third Use.” Instead, my ancestors came to America. However, I do pray often that this unique reaction to Bayer’s context does not lead to antinomian disregard of the law in my American 21st-century context in the churches and Synod of whom I have been ordained and labor in the ministry. Sometimes it would seem our context has fallen into Bayer’s extreme hole, pushed there by 20th century American Evangelical “Law and Application” expository preaching.
I encourage all Lutheran Christians, who struggle with this issue to look instead to the gospels and epistles of the New Testament, and to take them at their simple sense first. Beyond that I recommend:
-Adolph Koberle’s “Quest for Holiness”
-JC Ryle’s “Holiness”
-Luther’s Commentary on Galatians.
“But also for this very reason, giving all diligence, add to your faith virtue,
to virtue knowledge,
to knowledge self-control,
to self-control perseverance,
to perseverance godliness,
to godliness brotherly kindness,
and to brotherly kindness love.
For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ.
For he who lacks these things is shortsighted, even to blindness, and has forgotten that he was cleansed from his old sins.
Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble; for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.”
II Peter 1:5-11 NKJV
Hebrews 12:14 NKJV
Took forever (2 months) to get through an 80 page book. Why? Somehow Bayer is able to strip both justification and sanctification away from their scriptural examples and uses and lock them away into the hell-world of 20th century psychologizing and existentialism.
This isn’t the way that a responsible Christian would present these subjects and topics to your people, making the book very difficult to recommend.
Part of Bayer’s thesis seems to be presenting justification as some sort of Buddhist or stoic practice. The reader is encouraged to give up hopes and dreams of any success, or accomplishment or satisfaction, derived from those pursuits in order to choose suffering. Bayer seems to enjoy suffering for its own sake, if it will allow for him to look like a good Christian for doing so.
Yes, there’s lots to appreciate about his arguments and topics. However, if one were to live Christianity this way, even from a Lutheran perspective, this would be soul crushing.
Adolf Koeberle in his superior treatment: “The Quest for Holiness, or: justification and sanctification, a biblical, historical, and systematic investigation,” warns of the hole, which Bayer fell into.
Bayer goes to the extreme of essentially denying sanctification, and holding to justification only.
Instead, Koeberle suggests the “lonely” “third position that holds fast to both sides completely; that maintains justification and sanctification, not as a weak mediating, synthetic fusing of two halves, but as a unity existing above both.”
In order to hold this third position, which Koeberle advocates, the Christian must endure suffering and attacks from both sides of the justification and sanctification battle that has been warring since Christ walked the Earth. Ironically, Bayer would have loved to endure this suffering, but he did not.
I’m not saying that I could have endured working in academia in 20th century Germany, completely surrounded by Calvinists, who interpret the Law, chiefly as what Lutherans would call the “Third Use.” Instead, my ancestors came to America. However, I do pray often that this unique reaction to Bayer’s context does not lead to antinomian disregard of the law in my American 21st-century context in the churches and Synod of whom I have been ordained and labor in the ministry. Sometimes it would seem our context has fallen into Bayer’s extreme hole, pushed there by 20th century American Evangelical “Law and Application” expository preaching.
I encourage all Lutheran Christians, who struggle with this issue to look instead to the gospels and epistles of the New Testament, and to take them at their simple sense first. Beyond that I recommend:
-Adolph Koberle’s “Quest for Holiness”
-JC Ryle’s “Holiness”
-Luther’s Commentary on Galatians.
“But also for this very reason, giving all diligence, add to your faith virtue,
to virtue knowledge,
to knowledge self-control,
to self-control perseverance,
to perseverance godliness,
to godliness brotherly kindness,
and to brotherly kindness love.
For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ.
For he who lacks these things is shortsighted, even to blindness, and has forgotten that he was cleansed from his old sins.
Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble; for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.”
II Peter 1:5-11 NKJV
May 12, 2012
This explanation of the centrality of justification in Luther's theology makes timely contact with atheistic thought.
In addition, his explanation of what Lutherans call the "third use of the law" adds clarity to current discussions. Oswald Bayer not only affirms the teachings of Luther, but also the Formula of Concord on the third use of the law, i.e., that the law is to be preached to Christians and not only to unbelievers. Like the FC, Bayer does make it clear that the reason the law is to be preached to Christians is that Christians still have the sinful nature, not that the new man needs the law written on stone tablets. Bayer agrees with Luther that the response of the Christian to the law, i.e., to its condemnation, is to slay the old man by returning to baptism in repentance and faith in the gospel since the law in itself can never sanctify. Sanctification comes with justification as the sinner-saint daily hears the law and dies and rises again in baptism to walk in newness of life.
Bayer helpfully emphasizes the Large Catechism's teaching that whereas the law (summarized in the Decalogue) tells us what to do, it does not tell us how to do it. For that, we must turn to the gospel as expressed in the Creed and the Lord's Prayer. Upon hearing the law, the Christian daily repents and turns to the promise of forgiveness in the means of grace. That is the only way the Christian is truly sanctified and renewed by the Spirit.
For Bayer, growth in the Christian life is received only by faith in the gospel. Baptism and the other means of grace are essential since they communicate the gospel. As Luther said so well in the Large Catechism, the Christian life consists entirely in the daily return to baptism: "a truly Christian life is nothing else than a daily baptism." In other words, "Ethical progress is only possible by returning to Baptism" (Oswald Bayer, Living by Faith, Chapter 5, Kindle location 779 of 1207).
Some other highlights (numbers are approximate Kindle locations relative to 1207, the last location):
* Those with God's passive righteousness need not concern themselves with the judgments of others as if they were the final judgment (342).
* The power of God's word can be seen in even the smallest parts of his creation (382).
* God's actions are his words to us (588).
* Believers now have eternal life by promise, not yet by something that is felt (450).
* Make your plans as if God does not exist in order to let him work secretly through the mask of means (484, 487).
* Your justification depends in no way on your success (496).
* In lament, the believer questions God regarding the apparent contradiction between his promise and the suffering, injustice, and other evil observed in the world (808). http://goo.gl/QJP3t
* Judging on the basis of that evil, human reason always comes to the conclusion that either God does not exist or, if he exists, then he is not just (901).
* According to St. Paul's letter to the Romans, if God's righteousness could be judged by the standard of human righteousness, then his righteousness would not really be divine, but merely human (970, 973).
In addition, his explanation of what Lutherans call the "third use of the law" adds clarity to current discussions. Oswald Bayer not only affirms the teachings of Luther, but also the Formula of Concord on the third use of the law, i.e., that the law is to be preached to Christians and not only to unbelievers. Like the FC, Bayer does make it clear that the reason the law is to be preached to Christians is that Christians still have the sinful nature, not that the new man needs the law written on stone tablets. Bayer agrees with Luther that the response of the Christian to the law, i.e., to its condemnation, is to slay the old man by returning to baptism in repentance and faith in the gospel since the law in itself can never sanctify. Sanctification comes with justification as the sinner-saint daily hears the law and dies and rises again in baptism to walk in newness of life.
Bayer helpfully emphasizes the Large Catechism's teaching that whereas the law (summarized in the Decalogue) tells us what to do, it does not tell us how to do it. For that, we must turn to the gospel as expressed in the Creed and the Lord's Prayer. Upon hearing the law, the Christian daily repents and turns to the promise of forgiveness in the means of grace. That is the only way the Christian is truly sanctified and renewed by the Spirit.
For Bayer, growth in the Christian life is received only by faith in the gospel. Baptism and the other means of grace are essential since they communicate the gospel. As Luther said so well in the Large Catechism, the Christian life consists entirely in the daily return to baptism: "a truly Christian life is nothing else than a daily baptism." In other words, "Ethical progress is only possible by returning to Baptism" (Oswald Bayer, Living by Faith, Chapter 5, Kindle location 779 of 1207).
Some other highlights (numbers are approximate Kindle locations relative to 1207, the last location):
* Those with God's passive righteousness need not concern themselves with the judgments of others as if they were the final judgment (342).
* The power of God's word can be seen in even the smallest parts of his creation (382).
* God's actions are his words to us (588).
* Believers now have eternal life by promise, not yet by something that is felt (450).
* Make your plans as if God does not exist in order to let him work secretly through the mask of means (484, 487).
* Your justification depends in no way on your success (496).
* In lament, the believer questions God regarding the apparent contradiction between his promise and the suffering, injustice, and other evil observed in the world (808). http://goo.gl/QJP3t
* Judging on the basis of that evil, human reason always comes to the conclusion that either God does not exist or, if he exists, then he is not just (901).
* According to St. Paul's letter to the Romans, if God's righteousness could be judged by the standard of human righteousness, then his righteousness would not really be divine, but merely human (970, 973).
June 15, 2017
When I started this small book, I thought I had erred in choosing to read it. I found the first chapter (and most of the 2nd) to be very philosophical - and required quite a bit of concentration and re-reading to follow the Author. But I praise the Lord that I persisted as from Chapter 3 onward this small book took hold of Luther's arguments and made them come alive, as the Author addressed not only the areas of Justification and Sanctification, but also covers how this applies to Theodicy (ie the problem of evil).
The Author really seems to grasp what Luther argued for - not only in his debate with Erasmus - but in the whole concept of Passive Righteousness.
Strongly recommended for fellow Lutherans, and those who want to come to grips with the Lutheran views in these areas.
This is an excellent book, and one that I will read again!
The Author really seems to grasp what Luther argued for - not only in his debate with Erasmus - but in the whole concept of Passive Righteousness.
Strongly recommended for fellow Lutherans, and those who want to come to grips with the Lutheran views in these areas.
This is an excellent book, and one that I will read again!
August 9, 2020
Clear, concise. Bayer is a churchman who loves the Word.
September 10, 2012
Oswald Bayer���s book handles the idea of living by faith. In fact his whole book centers around this phrase, a phrase used by the Apostle Paul in Romans 1:17.
In the early part of his writings Bayer looks to the implications of the need for justification. As humans we are constantly in need of being justified. In fact we are so easily swayed by the opinion of others that mankind will go to great lengths to acquire approval in order to be recognized (i.e. justified). Bayer states that we constantly need ���confirmation and renewal. If it is lacking, we try to regain it or even to coerce it.��� From here Bayer then gives a brief summary of the Battle for Mutual Recognition, showing that history is full of people coercing recognition through enforcing and denying mutual recognition so as to ensure fulfillment of their own justification.
After a brief diagnosis of the problem of mankind���s seeking , desiring and even forcing confirmation and renewal, Bayer then lays out the idea that this recognition and perfect righteousness are not things that need to be acquired and coerced but rather something that is delivered to us, something that we passively receive by faith. Bayer states that, ���We as humans want to make things by ourselves, including faith, or at least we want to assure ourselves of faith.��� However, as Bayer points out this righteousness and even the gift of faith are things that we simply receive and are given. This idea of receiving righteousness passively puts a whole new spin on things. The impact of having righteousness outside of ourselves frees mankind from no longer having to be entangled with self. The passive righteousness of faith tells us, ���you do not concern yourself at all! In that God does what is decisive in us, we may live outside ourselves and solely in him. Thus, we are hidden from ourselves and removed from the judgment of others or the judgment of ourselves about ourselves as a final judgment.��� He goes on to say, ���The desire to seek self-assurance and to find one���s identity can lead only into the darkness of uncertainty. Faith, however, involves liberation from the drive for self-assurance and therefore from uncertainty. It means liberation from the search for identity.���
Not only is identity sufficed though this passive righteousness, this alien righteousness, but sanctification is also impacted. In other words, are the momentum and motivation for living out of the Christian life derived from something external too? Bayer states,
���May we and can we look away from ourselves and solely at Christ? Or do we look back at ourselves as made anew, seeking to monitor ourselves in the growth of faith and love, in the new obedience, in the progress we make, even in the sanctification that is said to follow after justification? When we are blessed by God and born anew, do we seek to feel the pulse of our own faith? Doing this is a dangerous displacement that leads us away from the Reformation understanding of faith. The moment we turn aside and look back at ourselves and our own doings instead of at God and God's promise, at that moment we are again left alone with ourselves and with our own judgment about ourselves. We will then be inevitably entangled in ourselves. We will fall back into all the uncertainty of the defiant and despairing heart that looks only to self and not to the promise of God. That is why it is so important to take note of the means or medium by which justifying faith comes. According to Romans 10:17, faith comes by hearing. It comes by hearing the Word that addresses us. It comes in the promise and pronouncement by which Jesus Christ opens up himself and the kingdom of God to me, bringing me, within the Christian community, back home, to paradise, and making me a new person."
It is in the context of the Word that we live by faith. Bayer states, ���The Word of God always comes first. After it follows faith; after faith, love; then love does every good work, for��� it is the fulfilling of the law.���
Bayer���s book is a little gem that captures what it means to live by faith. Our identity, righteousness and sanctification funnel into faith, or rather I should say flow out of faith��� faith that springs forth from the Word.
In the early part of his writings Bayer looks to the implications of the need for justification. As humans we are constantly in need of being justified. In fact we are so easily swayed by the opinion of others that mankind will go to great lengths to acquire approval in order to be recognized (i.e. justified). Bayer states that we constantly need ���confirmation and renewal. If it is lacking, we try to regain it or even to coerce it.��� From here Bayer then gives a brief summary of the Battle for Mutual Recognition, showing that history is full of people coercing recognition through enforcing and denying mutual recognition so as to ensure fulfillment of their own justification.
After a brief diagnosis of the problem of mankind���s seeking , desiring and even forcing confirmation and renewal, Bayer then lays out the idea that this recognition and perfect righteousness are not things that need to be acquired and coerced but rather something that is delivered to us, something that we passively receive by faith. Bayer states that, ���We as humans want to make things by ourselves, including faith, or at least we want to assure ourselves of faith.��� However, as Bayer points out this righteousness and even the gift of faith are things that we simply receive and are given. This idea of receiving righteousness passively puts a whole new spin on things. The impact of having righteousness outside of ourselves frees mankind from no longer having to be entangled with self. The passive righteousness of faith tells us, ���you do not concern yourself at all! In that God does what is decisive in us, we may live outside ourselves and solely in him. Thus, we are hidden from ourselves and removed from the judgment of others or the judgment of ourselves about ourselves as a final judgment.��� He goes on to say, ���The desire to seek self-assurance and to find one���s identity can lead only into the darkness of uncertainty. Faith, however, involves liberation from the drive for self-assurance and therefore from uncertainty. It means liberation from the search for identity.���
Not only is identity sufficed though this passive righteousness, this alien righteousness, but sanctification is also impacted. In other words, are the momentum and motivation for living out of the Christian life derived from something external too? Bayer states,
���May we and can we look away from ourselves and solely at Christ? Or do we look back at ourselves as made anew, seeking to monitor ourselves in the growth of faith and love, in the new obedience, in the progress we make, even in the sanctification that is said to follow after justification? When we are blessed by God and born anew, do we seek to feel the pulse of our own faith? Doing this is a dangerous displacement that leads us away from the Reformation understanding of faith. The moment we turn aside and look back at ourselves and our own doings instead of at God and God's promise, at that moment we are again left alone with ourselves and with our own judgment about ourselves. We will then be inevitably entangled in ourselves. We will fall back into all the uncertainty of the defiant and despairing heart that looks only to self and not to the promise of God. That is why it is so important to take note of the means or medium by which justifying faith comes. According to Romans 10:17, faith comes by hearing. It comes by hearing the Word that addresses us. It comes in the promise and pronouncement by which Jesus Christ opens up himself and the kingdom of God to me, bringing me, within the Christian community, back home, to paradise, and making me a new person."
It is in the context of the Word that we live by faith. Bayer states, ���The Word of God always comes first. After it follows faith; after faith, love; then love does every good work, for��� it is the fulfilling of the law.���
Bayer���s book is a little gem that captures what it means to live by faith. Our identity, righteousness and sanctification funnel into faith, or rather I should say flow out of faith��� faith that springs forth from the Word.
February 27, 2011
Oswald Bayer’s book handles the idea of living by faith. In fact his whole book centers around this phrase, a phrase used by the Apostle Paul in Romans 1:17.
In the early part of his writings Bayer looks to the implications of the need for justification. As humans we are constantly in need of being justified. In fact we are so easily swayed by the opinion of others that mankind will go to great lengths to acquire approval in order to be recognized (i.e. justified). Bayer states that we constantly need “confirmation and renewal. If it is lacking, we try to regain it or even to coerce it.” From here Bayer then gives a brief summary of the Battle for Mutual Recognition, showing that history is full of people coercing recognition through enforcing and denying mutual recognition so as to ensure fulfillment of their own justification.
After a brief diagnosis of the problem of mankind’s seeking , desiring and even forcing confirmation and renewal, Bayer then lays out the idea that this recognition and perfect righteousness are not things that need to be acquired and coerced but rather something that is delivered to us, something that we passively receive by faith. Bayer states that, “We as humans want to make things by ourselves, including faith, or at least we want to assure ourselves of faith.” However, as Bayer points out this righteousness and even the gift of faith are things that we simply receive and are given. This idea of receiving righteousness passively puts a whole new spin on things. The impact of having righteousness outside of ourselves frees mankind from no longer having to be entangled with self. The passive righteousness of faith tells us, “you do not concern yourself at all! In that God does what is decisive in us, we may live outside ourselves and solely in him. Thus, we are hidden from ourselves and removed from the judgment of others or the judgment of ourselves about ourselves as a final judgment.” He goes on to say, “The desire to seek self-assurance and to find one’s identity can lead only into the darkness of uncertainty. Faith, however, involves liberation from the drive for self-assurance and therefore from uncertainty. It means liberation from the search for identity.”
Not only is identity sufficed though this passive righteousness, this alien righteousness, but sanctification is also impacted. In other words, are the momentum and motivation for living out of the Christian life derived from something external too? Bayer states,
“May we and can we look away from ourselves and solely at Christ? Or do we look back at ourselves as made anew, seeking to monitor ourselves in the growth of faith and love, in the new obedience, in the progress we make, even in the sanctification that is said to follow after justification? When we are blessed by God and born anew, do we seek to feel the pulse of our own faith? Doing this is a dangerous displacement that leads us away from the Reformation understanding of faith. The moment we turn aside and look back at ourselves and our own doings instead of at God and God's promise, at that moment we are again left alone with ourselves and with our own judgment about ourselves. We will then be inevitably entangled in ourselves. We will fall back into all the uncertainty of the defiant and despairing heart that looks only to self and not to the promise of God. That is why it is so important to take note of the means or medium by which justifying faith comes. According to Romans 10:17, faith comes by hearing. It comes by hearing the Word that addresses us. It comes in the promise and pronouncement by which Jesus Christ opens up himself and the kingdom of God to me, bringing me, within the Christian community, back home, to paradise, and making me a new person."
It is in the context of the Word that we live by faith. Bayer states, “The Word of God always comes first. After it follows faith; after faith, love; then love does every good work, for… it is the fulfilling of the law.”
Bayer’s book is a little gem that captures what it means to live by faith. Our identity, righteousness and sanctification funnel into faith, or rather I should say flow out of faith… faith that springs forth from the Word.
In the early part of his writings Bayer looks to the implications of the need for justification. As humans we are constantly in need of being justified. In fact we are so easily swayed by the opinion of others that mankind will go to great lengths to acquire approval in order to be recognized (i.e. justified). Bayer states that we constantly need “confirmation and renewal. If it is lacking, we try to regain it or even to coerce it.” From here Bayer then gives a brief summary of the Battle for Mutual Recognition, showing that history is full of people coercing recognition through enforcing and denying mutual recognition so as to ensure fulfillment of their own justification.
After a brief diagnosis of the problem of mankind’s seeking , desiring and even forcing confirmation and renewal, Bayer then lays out the idea that this recognition and perfect righteousness are not things that need to be acquired and coerced but rather something that is delivered to us, something that we passively receive by faith. Bayer states that, “We as humans want to make things by ourselves, including faith, or at least we want to assure ourselves of faith.” However, as Bayer points out this righteousness and even the gift of faith are things that we simply receive and are given. This idea of receiving righteousness passively puts a whole new spin on things. The impact of having righteousness outside of ourselves frees mankind from no longer having to be entangled with self. The passive righteousness of faith tells us, “you do not concern yourself at all! In that God does what is decisive in us, we may live outside ourselves and solely in him. Thus, we are hidden from ourselves and removed from the judgment of others or the judgment of ourselves about ourselves as a final judgment.” He goes on to say, “The desire to seek self-assurance and to find one’s identity can lead only into the darkness of uncertainty. Faith, however, involves liberation from the drive for self-assurance and therefore from uncertainty. It means liberation from the search for identity.”
Not only is identity sufficed though this passive righteousness, this alien righteousness, but sanctification is also impacted. In other words, are the momentum and motivation for living out of the Christian life derived from something external too? Bayer states,
“May we and can we look away from ourselves and solely at Christ? Or do we look back at ourselves as made anew, seeking to monitor ourselves in the growth of faith and love, in the new obedience, in the progress we make, even in the sanctification that is said to follow after justification? When we are blessed by God and born anew, do we seek to feel the pulse of our own faith? Doing this is a dangerous displacement that leads us away from the Reformation understanding of faith. The moment we turn aside and look back at ourselves and our own doings instead of at God and God's promise, at that moment we are again left alone with ourselves and with our own judgment about ourselves. We will then be inevitably entangled in ourselves. We will fall back into all the uncertainty of the defiant and despairing heart that looks only to self and not to the promise of God. That is why it is so important to take note of the means or medium by which justifying faith comes. According to Romans 10:17, faith comes by hearing. It comes by hearing the Word that addresses us. It comes in the promise and pronouncement by which Jesus Christ opens up himself and the kingdom of God to me, bringing me, within the Christian community, back home, to paradise, and making me a new person."
It is in the context of the Word that we live by faith. Bayer states, “The Word of God always comes first. After it follows faith; after faith, love; then love does every good work, for… it is the fulfilling of the law.”
Bayer’s book is a little gem that captures what it means to live by faith. Our identity, righteousness and sanctification funnel into faith, or rather I should say flow out of faith… faith that springs forth from the Word.
Currently Reading
March 26, 2013Placing the notion of justification at the center of divine-human relation results in a particular ideal of Christian maturity, similar to Karl Barth with the respect to the focus on "hearing the Word" existentially (understood as a word-event/speech act), but diverging from postliberals on the notion and individuality vis-a-vis community.
It seems to me that the postliberal emphasis on the ecclesia community of character that shapes individual virtue, is in Bayer's thought replaced by a sanctifying process marked by constantly reorienting of one's ontic self-hood in one's Christologically justified, ideal selfhood.
I suspect in practical theology and Christian counseling, Bayer's Lutheran model is tremendous-- it frees one from the need at any time to look at oneself and say "I am not good enough yet".
But this effect of freedom seems only achieved at the cost of a bland and thin social ethics, mostly because a politically virtuous and ordered church life (which I take as marks of Christian maturity) are rendered no end in themselves, worse, "works" are not even accurate mirrors of one's share of the divine image.
In choosing either, there must be some compromise.
It seems to me that the postliberal emphasis on the ecclesia community of character that shapes individual virtue, is in Bayer's thought replaced by a sanctifying process marked by constantly reorienting of one's ontic self-hood in one's Christologically justified, ideal selfhood.
I suspect in practical theology and Christian counseling, Bayer's Lutheran model is tremendous-- it frees one from the need at any time to look at oneself and say "I am not good enough yet".
But this effect of freedom seems only achieved at the cost of a bland and thin social ethics, mostly because a politically virtuous and ordered church life (which I take as marks of Christian maturity) are rendered no end in themselves, worse, "works" are not even accurate mirrors of one's share of the divine image.
In choosing either, there must be some compromise.
Read
October 28, 2015Brilliant exposition
Loved it! Bayer makes Lutheran theology engaging and interesting in this excellent volume. It is definitely a bit wordy, but it is clear in its purpose and unpacks many key insights into a Lutheran understanding of these concepts. I will definitely read this again and gladly recommend it to anyone who wishes to understand Lutheran theology and Luther himself in a clearer setting.
Loved it! Bayer makes Lutheran theology engaging and interesting in this excellent volume. It is definitely a bit wordy, but it is clear in its purpose and unpacks many key insights into a Lutheran understanding of these concepts. I will definitely read this again and gladly recommend it to anyone who wishes to understand Lutheran theology and Luther himself in a clearer setting.
Read
September 14, 2017If I were ever to become a Lutheran, it would be because of theology like this. A wonderful treatment of justification. I particularly liked his treatment of suffering and evil, and the lament with which Christians respond when confronted by a reality that makes us question God's promise.
Displaying 1 - 10 of 10 reviews