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The Meaning of Protestant Theology: Luther, Augustine, and the Gospel That Gives Us Christ
This book offers a creative and illuminating discussion of Protestant theology. Veteran teacher Phillip Cary explains how Luther's theology arose from the Christian tradition, particularly from the spirituality of Augustine. Luther departed from the Augustinian tradition and inaugurated distinctively Protestant theology when he identified the gospel that gives us Christ as its key concept. More than any other theologian, Luther succeeds in carrying out the Protestant intention of putting faith in the gospel of Christ alone. Cary also explores the consequences of Luther's teachings as they unfold in the history of Protestantism.
384 pages, Kindle Edition
Published June 18, 2019
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Displaying 1 - 15 of 15 reviews
October 27, 2024
For the sake of the gospel, please read this book.
March 19, 2019
My first thought as I began to read the opening pages of Phillip Cary’s book “The Meaning of Protestant Theology” was that I had picked up a boring, poorly written book that would be difficult to recommend for an average reader.
That was my impression of the introduction - I thought I was looking at a book written for the very intelligent, scholarly reader, a class into which I do not place myself. I read all the introduction and my opinion did not change. It did not seem fair, however, to judge a book solely by its introduction, so I began chapter 1. I found a readable, interesting essay discussing the work of Plato as assimilated by early Christian writers. This sets the foundation for the book which is designed to follow the thoughts of Plato to Augustine to Luther and the Reformation.
The book is readable and interesting, unlike the introduction. The book will be of interest to those interested in the development of Protestant (Lutheran) theology through history - though the writer clearly states that he has no desire of leaving the reader a devotee of Luther’s teaching; the author clearly states that he is Episcopalian. Not a systematic theology, but clearly rooted in the discipline of historical theology.
Though not knowledgeable in this field, I found the book interesting and relatively easy to read as, to me, an introduction to historical theology. The book probably would not find a home in most local church libraries, though individual pastors with an interest in pre-Christian philosophy, early Christian theology, and the development of early Protestant thought may find it of interest. Most seminaries, both Protestant and Catholic, would find a place for this book in their collections as it begins by exploring the connection between Platonism and Augustine and ends by exploring the connection between Plato, Augustine, and Luther.
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This review is based on a free electronic copy provided by the publisher for the purpose of creating this review. The opinions expressed are my own.
That was my impression of the introduction - I thought I was looking at a book written for the very intelligent, scholarly reader, a class into which I do not place myself. I read all the introduction and my opinion did not change. It did not seem fair, however, to judge a book solely by its introduction, so I began chapter 1. I found a readable, interesting essay discussing the work of Plato as assimilated by early Christian writers. This sets the foundation for the book which is designed to follow the thoughts of Plato to Augustine to Luther and the Reformation.
The book is readable and interesting, unlike the introduction. The book will be of interest to those interested in the development of Protestant (Lutheran) theology through history - though the writer clearly states that he has no desire of leaving the reader a devotee of Luther’s teaching; the author clearly states that he is Episcopalian. Not a systematic theology, but clearly rooted in the discipline of historical theology.
Though not knowledgeable in this field, I found the book interesting and relatively easy to read as, to me, an introduction to historical theology. The book probably would not find a home in most local church libraries, though individual pastors with an interest in pre-Christian philosophy, early Christian theology, and the development of early Protestant thought may find it of interest. Most seminaries, both Protestant and Catholic, would find a place for this book in their collections as it begins by exploring the connection between Platonism and Augustine and ends by exploring the connection between Plato, Augustine, and Luther.
______________
This review is based on a free electronic copy provided by the publisher for the purpose of creating this review. The opinions expressed are my own.
July 14, 2021
A really important, paradigm-shifting argument that is slightly bogged down by a few overly-technical chapters and some repetitive writing.
First, I loved Cary's overview of Platonism in the opening chapters. It's one of the most readable, lucid explanations of Platonist metaphysics that I've seen, and is super valuable. His reading and parsing of Luther's thought is also very helpful, but this is also the most dense and difficult section of the book. It lays good groundwork for his conclusions in the final section, but is a bit hard to get through.
The final section contains some juicy stuff! I love his proposal of a "hearing epistemology" and a more sacramental understanding of the Gospel. I also resonate deeply with his sharp critiques of "reflective faith," but am still not totally sure if his historical argument (that Augustine-Calvin are to blame for that) is quite right. Either way, the Lutheran "outward turn" is spot on, and I found it pastorally encouraging. The chapter on "certainty" is one of my favorites, and the overall thrust of finding a Gospel that gives us a person (Christ) and a trustworthy "word" of forgiveness, is so refreshing.
First, I loved Cary's overview of Platonism in the opening chapters. It's one of the most readable, lucid explanations of Platonist metaphysics that I've seen, and is super valuable. His reading and parsing of Luther's thought is also very helpful, but this is also the most dense and difficult section of the book. It lays good groundwork for his conclusions in the final section, but is a bit hard to get through.
The final section contains some juicy stuff! I love his proposal of a "hearing epistemology" and a more sacramental understanding of the Gospel. I also resonate deeply with his sharp critiques of "reflective faith," but am still not totally sure if his historical argument (that Augustine-Calvin are to blame for that) is quite right. Either way, the Lutheran "outward turn" is spot on, and I found it pastorally encouraging. The chapter on "certainty" is one of my favorites, and the overall thrust of finding a Gospel that gives us a person (Christ) and a trustworthy "word" of forgiveness, is so refreshing.
February 11, 2025
Better the second time (2025). Cary is such a master teacher, making the complex simple and building up from there. Protestants think we know Luther; we probably don’t. For those who have been awoken to tradition and liturgy and who (secretly or not) wonders “why am I Protestant?”, this book is the answer.
June 14, 2021
This book was all over the place. Some chapters were absolutely smashing. 3, 9, 10? Cary is good at explaining complicated matters simply. The first four chapters were about Luther and the ideas that led up to him. The next four were about Luther's ideas. The last four were about what we have done and should do with Luther's ideas. The final section was the strongest (some nice pastoral or discipleship implications), and the middle section, about Luther's ideas themselves, seemed like the weakest. Part of it was that the material was rather abstract. Another part was that the book was quite repetitive. Perhaps the most repetitive scholarly book I've ever read. Could have been cut by a third, at least? A few novel ideas come through clearly, in part because they repeat a number of times.
Cary argues that Luther's notion of justification by faith (as opposed to what his successors did with the doctrine) has the potential to comfort us because the Christian life isn't about our faith at all, but about what we have faith in--the promises of God. We don't have to look into ourselves anxiously to find evidence that God has saved us and we are awesome now; we orient ourselves toward the God who is in the process of healing the world and weaving us into the story of that healing.
Like most theological proposals, it solves some problems and creates others, answers and begs questions. But I'm glad I read the book. The last section especially.
Cary argues that Luther's notion of justification by faith (as opposed to what his successors did with the doctrine) has the potential to comfort us because the Christian life isn't about our faith at all, but about what we have faith in--the promises of God. We don't have to look into ourselves anxiously to find evidence that God has saved us and we are awesome now; we orient ourselves toward the God who is in the process of healing the world and weaving us into the story of that healing.
Like most theological proposals, it solves some problems and creates others, answers and begs questions. But I'm glad I read the book. The last section especially.
October 27, 2024
Cary writes this book in three parts.
Part one spirituality of being of God I really enjoyed. there’s a lot in here that was very useful.
Part two he deals mostly with Luther’s theology and in a couple of places I take exception with his scholarship. Cary has a bad habit of saying a whole bunch of truthful stuff and then bringing that to a conclusion that has very little to do with the previous 10 paragraphs. He like to throw in a footnote there, which if you just go and read the footnote and the surrounding pages, you’ll see that his conclusion is vague at best. For instance. Luther never proposes a process of justification. Repentance is a continual lifelong process but that is repentance and not justification. Repentance is only part of justification. Luther teaches that a man is either justified by his faith or is not. There is no process. a man is not, justified by faith, lusts after a pretty girl, falls out of grace, repents and then reenters a state of justification. People are simultaneously saints and sinners.
Part 3 Cary betrays his “English” roots starting with “demanding the wrong kind of certainty”. The Episcopalian/Anglican confessions like to see themselves as the natural resting point of evangelical Catholic Protestantism. The problem is, they have no doctrine because they pull most of their theology from the book of common prayer, and tradition.
Cary proceeds to go after “sola scriptura” pretty hard. But then he betrays his own point by trying desperately to defend the trinity,the sacraments and justification by faith alone as immutable tradition. Hats off to the attempt. But basing your doctrines on tradition, philosophy, and the book of common prayer, however, bolster it may be, will eventually fall to the liberals who care nothing for tradition, the book of common prayer or philosophy. You need scripture. A solid rock of foundation in which to build your house.
Defend the doctrines of the church with scripture. A bunch of the Christian church’s still won’t care. But This is why the Lutheran Church (at least the ones that still care about doctrine) hold to scripture alone, faith alone, grace alone and scripture alone . And then you don’t need 400 pages of sophisticated gyration.
Part one spirituality of being of God I really enjoyed. there’s a lot in here that was very useful.
Part two he deals mostly with Luther’s theology and in a couple of places I take exception with his scholarship. Cary has a bad habit of saying a whole bunch of truthful stuff and then bringing that to a conclusion that has very little to do with the previous 10 paragraphs. He like to throw in a footnote there, which if you just go and read the footnote and the surrounding pages, you’ll see that his conclusion is vague at best. For instance. Luther never proposes a process of justification. Repentance is a continual lifelong process but that is repentance and not justification. Repentance is only part of justification. Luther teaches that a man is either justified by his faith or is not. There is no process. a man is not, justified by faith, lusts after a pretty girl, falls out of grace, repents and then reenters a state of justification. People are simultaneously saints and sinners.
Part 3 Cary betrays his “English” roots starting with “demanding the wrong kind of certainty”. The Episcopalian/Anglican confessions like to see themselves as the natural resting point of evangelical Catholic Protestantism. The problem is, they have no doctrine because they pull most of their theology from the book of common prayer, and tradition.
Cary proceeds to go after “sola scriptura” pretty hard. But then he betrays his own point by trying desperately to defend the trinity,the sacraments and justification by faith alone as immutable tradition. Hats off to the attempt. But basing your doctrines on tradition, philosophy, and the book of common prayer, however, bolster it may be, will eventually fall to the liberals who care nothing for tradition, the book of common prayer or philosophy. You need scripture. A solid rock of foundation in which to build your house.
Defend the doctrines of the church with scripture. A bunch of the Christian church’s still won’t care. But This is why the Lutheran Church (at least the ones that still care about doctrine) hold to scripture alone, faith alone, grace alone and scripture alone . And then you don’t need 400 pages of sophisticated gyration.
June 24, 2020
Simply beautiful. This book opened my eyes to true Lutheran and Protestant theology: it’s history and ongoing influence in the church. Phillip Cary did well at explaining Platonism, Augustine’s spirituality, Luthers Gospel, Calvin’s shortcomings, and pastoral implications in such clear (albeit repetitive) language.
“We can know nothing of Christ apart from the Gospel.”
“We can know nothing of Christ apart from the Gospel.”
October 16, 2019
The thesis of this book is important, but the book has some serious flaws. The crux of Protestant theology is that the gospel acts like a sacrament - it is a promise (sign) that actually gives what it signifies. Believing the gospel means believing a word that says "you" and means "me." This is the promise of the gospel, of baptism and of the Lord's Supper. This very connection rocked my world and made me paedobaptist a few years ago, but I had never heard this worded by someone else until reading this book. I did not know Luther wrote so much about reflective faith and about the gospel as a sacrament.
Luther's struggles and the solutions he found in the gospel are a refreshing reminder that God wants us to be assured of our salvation. Luther's theological project explains how that assurance is found in the external means of grace and not as a result of introspection. Faith is always a turn outward, not inward. Cary leaves some questions unanswered, but that basic principle he communicates well.
As a side note, the Federal Vision conversation about the objectivity of the covenant, at its best, was trying to address this same problem from a different angle, before the whole thing fell off a cliff.
Cary's historical theology is one of the book's major flaws. The chapters on the backgrounds of Augustine and Plato were helpful, but he overplays the antithesis between them. He does not read Calvin right, and even Augustine and Luther are misrepresented.
One of the other mistakes is Cary's trashing of the beatific vision. The opposition between a theology of hearing (Luther) and a theology of seeing (Platonically, Augustine) is developed throughout the book, but I kept waiting for him to redeem, correct or improve the beatific vision towards the end, but it seems to be thrown out with Plato's bathwater.
The further you get through the book, the more repetitive it seemed to get. Perhaps that was because I understood the problem he was tackling early on (having encountered it before), but the advantage to the book's length is that by the end of the book Cary clearly gets his point across in a number of ways.
Cary's assaults upon self-reflective faith will not please credobaptists.
Luther's struggles and the solutions he found in the gospel are a refreshing reminder that God wants us to be assured of our salvation. Luther's theological project explains how that assurance is found in the external means of grace and not as a result of introspection. Faith is always a turn outward, not inward. Cary leaves some questions unanswered, but that basic principle he communicates well.
As a side note, the Federal Vision conversation about the objectivity of the covenant, at its best, was trying to address this same problem from a different angle, before the whole thing fell off a cliff.
Cary's historical theology is one of the book's major flaws. The chapters on the backgrounds of Augustine and Plato were helpful, but he overplays the antithesis between them. He does not read Calvin right, and even Augustine and Luther are misrepresented.
One of the other mistakes is Cary's trashing of the beatific vision. The opposition between a theology of hearing (Luther) and a theology of seeing (Platonically, Augustine) is developed throughout the book, but I kept waiting for him to redeem, correct or improve the beatific vision towards the end, but it seems to be thrown out with Plato's bathwater.
The further you get through the book, the more repetitive it seemed to get. Perhaps that was because I understood the problem he was tackling early on (having encountered it before), but the advantage to the book's length is that by the end of the book Cary clearly gets his point across in a number of ways.
Cary's assaults upon self-reflective faith will not please credobaptists.
August 27, 2021
I would have given 5 stars but it got bogged down in the second half of the book.
The comparison of Platonism vs. Christian thought was very interesting!
The comparison of Platonism vs. Christian thought was very interesting!
October 29, 2019
I'd give this book five shining stars, but chapters 5 and 6 left me wondering why Cary's understanding of Luther's theology of the cross is narrowly confined to his early understanding of justification as a penitential process without the gospel. The footnotes and bibliography shed no light on this mystery; they ignore nearly all the literature.
I also hope he'll write more on how he isn't a Lutheran. He says he disagrees with some Lutheran assumptions, but the views he brilliantly articulates throughout the book are remote from any major current of Anglicanism.
I also hope he'll write more on how he isn't a Lutheran. He says he disagrees with some Lutheran assumptions, but the views he brilliantly articulates throughout the book are remote from any major current of Anglicanism.
December 29, 2019
An excellent book exploring Luther’s sacramental understanding of the gospel and God’s word.
May 12, 2022
Review of The Meaning of Protestant Theology: Luther, Augustine, and the Gospel that gives us Christ by Phillip Cary. It’s a well-researched book and easy to read. It will be an eye-opener for many people; at least it was for me. According to Augustine, we go from carnal to spiritual by “going inwards then upwards”. Cary is very critical of this Neoplatonic concept: “We should be looking to Christ’s life-giving flesh rather than the power of the human spirit” (p. 37). He thoroughly analyses Platonic spirituality according to which the soul shall ascend to the spiritual realm. Contrary to this, in the New Testament the divine comes down from the transcendental realm. As the Word has become incarnate it is through faith in the Gospel and the sacraments that we accept Christ. This represents Luther’s “outward turn” according to which outward signs really give what they signify, namely salvation in Christ. Cary shows how Luther’s theology is superior to rival schools of theology, even though Luther and Lutheranism are also subjected to criticism.
However, I find it hard to accept that “we can know nothing of Christ apart from the Gospel” (p. 340). It seems to downplay the Holy Spirit who speaks the words of Christ directly in the hearts of the living. Why couldn’t Cary have been more compromising and say that we receive Christ first and foremost from the Gospel? After all, in the bible God speaks to people in the dream. Of course, the Gospel represents the apex of Revelation; but it doesn’t mean that God has ceased all communication.
Cary simply turns a blind eye to Luther’s theology of the cross. He says it “represents the pinnacle of his project of spiritual masochism” (p. 137). The reversal, he claims, comes in Explanations of the Ninety-five Theses (LW 31): “By the time he comes to the explanation of thesis 38, Luther has dropped the notion of justification by self-condemnation altogether and replaced it with justification by faith in the gracious promise of Christ” (p. 151).
The Explanations were published in 1518. Cary claims that from this point the theology of the cross disappears from view (p. 137). In fact, Luther forcefully returns to the theme in Lectures on Isaiah (LW 17). This work was composed in the years 1527 to 1530. It seems that Cary greatly underestimates the theology of the cross as “justification by self-condemnation”. On the contrary, I find Luther’s first detailed exposition of this theology, Sermon on St. Thomas’ Day (1516, LW 51), perfectly logical and sound. As I see it, Luther’s theology stands on two legs; but Cary misrepresents it as standing only on one leg. If it weren’t for these qualms of mine I would have given this very illuminating book 5+. Now it gets only 4.
However, I find it hard to accept that “we can know nothing of Christ apart from the Gospel” (p. 340). It seems to downplay the Holy Spirit who speaks the words of Christ directly in the hearts of the living. Why couldn’t Cary have been more compromising and say that we receive Christ first and foremost from the Gospel? After all, in the bible God speaks to people in the dream. Of course, the Gospel represents the apex of Revelation; but it doesn’t mean that God has ceased all communication.
Cary simply turns a blind eye to Luther’s theology of the cross. He says it “represents the pinnacle of his project of spiritual masochism” (p. 137). The reversal, he claims, comes in Explanations of the Ninety-five Theses (LW 31): “By the time he comes to the explanation of thesis 38, Luther has dropped the notion of justification by self-condemnation altogether and replaced it with justification by faith in the gracious promise of Christ” (p. 151).
The Explanations were published in 1518. Cary claims that from this point the theology of the cross disappears from view (p. 137). In fact, Luther forcefully returns to the theme in Lectures on Isaiah (LW 17). This work was composed in the years 1527 to 1530. It seems that Cary greatly underestimates the theology of the cross as “justification by self-condemnation”. On the contrary, I find Luther’s first detailed exposition of this theology, Sermon on St. Thomas’ Day (1516, LW 51), perfectly logical and sound. As I see it, Luther’s theology stands on two legs; but Cary misrepresents it as standing only on one leg. If it weren’t for these qualms of mine I would have given this very illuminating book 5+. Now it gets only 4.
April 10, 2022
This is by far one of the best books I have read. A lot of people won’t like this book because the content will step on toes. He is going to say stuff that is true but it may hurt because it bursts your theological bubbles. A lot of my bubbles were painfully popped.
Cary manages to put into words so much of what many have been feeling but couldn’t articulate with words.
I find him to be an honest scholar.
Cary manages to put into words so much of what many have been feeling but couldn’t articulate with words.
I find him to be an honest scholar.
November 9, 2021
One of the best books
It is truly one of the greatest books I’ve read on protestant theology. It presents so much in a very scholarly and researched way. This book has a lot to say. And for those of us who are interested in Protestant theology, it is a must.
It is truly one of the greatest books I’ve read on protestant theology. It presents so much in a very scholarly and researched way. This book has a lot to say. And for those of us who are interested in Protestant theology, it is a must.
July 11, 2022
Review Forthcoming
97% Believe in the Promise not your Belief
97% Believe in the Promise not your Belief
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