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The Spirituality of the Cross: The Way of the First Evangelicals
Book by Gene Edward Veith
127 pages, Paperback
First published January 1, 1999
98 people are currently reading
628 people want to read
About the author
Gene Edward Veith Jr.
45 books185 followersGene Edward Veith Jr., is the Culture Editor of WORLD MAGAZINE. He was formerly Professor of English at Concordia University Wisconsin, where he has also served as Dean of the School of Arts & Sciences. He is the author of numerous books, including Postmodern Times: A Christian Guide to Contemporary Thought and Culture, The Spirituality of the Cross: The Way of the First Evangelicals, and God at Work: Your Christian Vocation in All of Life.
Postmodern Times received a Christianity Today Book Award as one of the top 25 religious books of 1994. He was named Concordia's Adult Learning Teacher of the Year in 1993 and received the Faculty Laureate Award as outstanding faculty member in 1994. He was a Salvatori Fellow with the Heritage Foundation in 1994-1995 and is a Senior Fellow with the Capital Research Center. He was given the layman’s 2002 Robert D. Preus Award by the Association of Confessional Lutherans as “Confessional Lutheran of the Year.”
Dr. Veith was born in Oklahoma in 1951. He graduated from the University of Oklahoma in 1973 and received a Ph.D. in English from the University of Kansas in 1979. He has taught at Northeastern Oklahoma A&M College and was a Visiting Professor at Wheaton College in Illinois. He was also a Visiting Lecturer at the Estonian Institute of Humanities in Tallinn, Estonia. He and his wife Jackquelyn have three grown children and live in Cedarburg, Wisconsin.
Postmodern Times received a Christianity Today Book Award as one of the top 25 religious books of 1994. He was named Concordia's Adult Learning Teacher of the Year in 1993 and received the Faculty Laureate Award as outstanding faculty member in 1994. He was a Salvatori Fellow with the Heritage Foundation in 1994-1995 and is a Senior Fellow with the Capital Research Center. He was given the layman’s 2002 Robert D. Preus Award by the Association of Confessional Lutherans as “Confessional Lutheran of the Year.”
Dr. Veith was born in Oklahoma in 1951. He graduated from the University of Oklahoma in 1973 and received a Ph.D. in English from the University of Kansas in 1979. He has taught at Northeastern Oklahoma A&M College and was a Visiting Professor at Wheaton College in Illinois. He was also a Visiting Lecturer at the Estonian Institute of Humanities in Tallinn, Estonia. He and his wife Jackquelyn have three grown children and live in Cedarburg, Wisconsin.
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September 1, 2016
This is an excellent resource for anyone looking for "more" to life. I read it in college, and again shortly after my second child was born.
Child #2 was an eater, and wanted to nurse multiple times through the night, and found myself falling asleep while nursing. One night I woke up, holding him, nursing, and had no memory of waking, picking him up from the bassinet, or beginning to nurse. (Bear with me, there's a point related to the book.) I decided that I needed to read something, to make sure I stayed awake, and decided to read this book again.
I was struggling a lot with how much more consuming caring for this baby had been than our first (she slept, nursed a little, slept some more at night, and played during the day). Reading this book renewed my strength in my vocation as mother, as well as in my other vocations.
The cross of Christ transforms the mundane, even the hard, work of our vocations into something beautiful: God Himself ministering to those on whose behalf we fulfill our vocations. And this service to others is service to Him. The cross takes our work, or vocation, and makes it something more, something beautiful, something wrapped up in the work of God for His people.
Child #2 was an eater, and wanted to nurse multiple times through the night, and found myself falling asleep while nursing. One night I woke up, holding him, nursing, and had no memory of waking, picking him up from the bassinet, or beginning to nurse. (Bear with me, there's a point related to the book.) I decided that I needed to read something, to make sure I stayed awake, and decided to read this book again.
I was struggling a lot with how much more consuming caring for this baby had been than our first (she slept, nursed a little, slept some more at night, and played during the day). Reading this book renewed my strength in my vocation as mother, as well as in my other vocations.
The cross of Christ transforms the mundane, even the hard, work of our vocations into something beautiful: God Himself ministering to those on whose behalf we fulfill our vocations. And this service to others is service to Him. The cross takes our work, or vocation, and makes it something more, something beautiful, something wrapped up in the work of God for His people.
May 8, 2013
Book Evaluation by Rev. Dan Krueger © May, 2013
The Spirituality of the Cross
by Gene Edward Veith, Jr.
Veith begins by evaluating the methods and pitfalls of three paths to God, or “three kinds of spiritual aspiration” (p. 17) observed by an Adolf Köberle (1898-1990). Wikipedia identifies Köberle as a German theologian best known for his work: “The Quest for Holiness: A Biblical, Historical, and Systematic Investigation.” The three paths to God identified by Köberle are moralism, speculation, and mysticism. Köberle ties these three approaches to various faculties of the mind. “Moralism exerts the efforts of the will; speculation exerts the efforts of the intellect; mysticism exerts the efforts of the emotions.” (p.23)
These paths to God are all attempts by mankind, through our efforts, to reach out and draw God closer to ourselves. The substantive difference between these spiritual paths and Lutheran spirituality lies in a right understanding of the doctrine of justification. Lutheran spirituality rests upon the belief that man can not reach up to God. All attempts at improving or perfecting ourselves are useless. Lutheran spirituality is grounded in the belief that God must reach down to us.
God reaches down and addresses our will with the Law and Gospel. Our intellectual need for knowledge is addressed by God’s own self revelation given in God’s word. Our emotional needs are addressed not by withdrawal from the world into our inner self, but in the life of the church as we reach out to others and share God’s love for us. Romans 3:12, Veith states, demolishes all the false spiritualities. “There is no one righteous, not even one [so much for moralism!]; there is no one who understands [so much for speculation!]; there is no one who seeks God [so much for mysticism!]” (p. 24)
Veith rightly observes that the proper spiritual use of the law is at odds with modern thinking. “Especially today, when guilt is treated like a pathology, and self-esteem is considered the definition of psychological health, the notion that spirituality begins with such a negative, self-effacing, even despairing experience seems strange indeed” (p. 25). As the Psalmist observes, (Ps 51:17) “The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise.”
Veith touches briefly upon a key distinction of Lutheran spirituality. Speaking of the old Adam and the new man he says: “These are in constant conflict, so that the Christian’s life is often one not of peace but of turmoil.” (p. 27) In my own examination other Christian faith systems this duality, or conflict, is something people believe they can escape. When the old Adam then brazenly and openly rears his ugly head, people conclude their faith is gone.
While a good Lutheran hates and despises the old Adam, and constantly wrestles with him, he grudgingly accepts the fact that until death he will be walking side by side with the new man we are in Christ. God did not redeem the old Adam inside of us. He created a new man along side of the old Adam. God’s means of dealing with the old Adam is to kill him. “The wages of sin is death,” (Rm 6:23). Our Christian peace, in Lutheran Spirituality, does not rest in a belief that we can conquer the old Adam, but a recognition that Christ has conquered him for us.
In his chapter on the “Means of Grace” Veith wonderfully emphasizes the objective nature of Lutheran Spirituality. The core of this exposition is best stated on p. 49 from which I quote at length.
“Furthermore, God acts through material reality. The very word ‘spiritual’ is taken as the opposite of the ‘material,’ so that religion is assumed to be some sort of escape from the ‘material realm,’ its values opposed to every kind of ‘materialism.’ . . . Christianity, by contrast, has always affirmed the religious significance of the physical.”�
Particularly in the incarnation we come to know a God who reveals himself through the tangible, not the intangible. God leaves heaven and takes on human form so that we may know him personally and objectively. God isn’t discovered inwardly in a mystical, difficult to describe, experience. God comes to us personally, and objectively that there may be no doubt, in word and sacrament. Are you one of his children? The extraordinarily simple act of Baptism answers that question. Do you have Christ in your heart? Through the Lord’s Supper you can objectively know Jesus has come to dwell inside you, via your mouth, in with and under the bread and wine. Are you saved, “Yes, because of an historical act where Jesus died and rose again for me!”
Of the sacramental words “given for you” Veith says, “There is nothing vague here. There is no need to worry about my decisions, or whether or not I have been elected to be saved, or whether of not I am sinful.” (p. 51-52) The Lutheran assurance that “I am personally saved!” is derived from material, objective, and tangible means. The Holy Spirit works through these material means. Outside of Lutheranism, the rest of Protestantism seeks assurance of the Holy Spirit’s work in our personal life outside of the mean’s of grace. From my own studies the fractured nature of Protestantism is the result of the unsatisfactory methods by which people seek confirmation of their personal salvation. I offer some examples below.
From the “16 Fundamental truths” taken from AG Assemblies of God USA”, Official Website “http://ag.org” ©2003
The Baptism in the Holy Ghost
All believers are entitled to and should ardently expect and earnestly seek the promise of the Father, the baptism in the Holy Ghost and fire, according to the command of our Lord Jesus Christ. This was the normal experience of all in the early Christian Church. With it comes the enduement of power for life and service, the bestowment of the gifts and their uses in the work of the ministry. . . .
This experience is distinct from and subsequent to the experience of the new birth. . . . With the baptism in the Holy Ghost come such experiences as: an overflowing fullness of the Spirit, . . . a deepened reverence for God, . . .an intensified consecration to God and dedication to His work, . . . and a more active love for Christ, for His Word and for the lost, . . .
The Initial Physical Evidence of the Baptism in the Holy Ghost
The baptism of believers in the Holy Ghost is witnessed by the initial physical sign of speaking with other tongues as the Spirit of God gives them utterance.
In Pentecostal churches the assurance of the presence of Holy Spirit is rooted in the act of speaking in tongues which accompanies an experiential baptism distinct from physical baptism with water. Assurance becomes rooted in your own actions and abilities, and not the objective act of God.
Another class of protestant denominations are known as “Holiness” church bodies. Among these are Methodists, Nazarenes, Church of God, Salvation Army. Quoting from Wiki, “Holiness adherents believe that the "second work of grace" refers to a personal experience subsequent to regeneration, in which the believer is cleansed of the tendency to commit sin. This experience of sanctification enables the believer to live a holy life, and ideally, to live entirely without wilful sin, though it is generally accepted that a sanctified individual is still capable of committing sin.” The Nazarene “Articles of Faith” state:
X. Entire Sanctification
13. We believe that entire sanctification is that act of God, subsequent to regeneration, by which believers are made free from original sin . . . It is wrought by the baptism with the Holy Spirit, and comprehends in one experience the cleansing of the heart from sin and the abiding, indwelling presence of the Holy Spirit, empowering the believer for life and service. . . .
This experience is also known by various terms representing its different phases, such as "Christian perfection," "perfect love," "heart purity," "the baptism with the Holy Spirit," "the fullness of the blessing," and "Christian holiness."
Again, the Christian is taught to look at themselves for assurance of the presence of the Holy Spirit. In this case, a radical redefinition of sin is taught by these churches, separating outward acts from inward thoughts, so that the believer may gain a false sense of spiritual superiority.
In all of modern Protestantism outside of the Lutheran Church the Holy Spirit comes directly to the believer, versus Lutheranism, where we understand the Holy Spirit coming to us through material means. In all acts his acts, Lutherans see God as incarnational. God the Father cares and provides for us through creation, God the Son comes to us in the flesh to pay for our sins, God the Holy Spirit comforts us through word, water, bread and wine. This is where God finds us. We can not find God by abandoning these means and seeking his presence in places where he has not promised to be.
I particularly enjoyed the last part of Veith’s chapter on the “Theology of the Cross” as it relates to life in the Christian church. In the “Theology of Glory” people look for a church with huge crowds, spectacular programs, and so forth. Nothing wrong with that provided that Christ is clearly proclaimed, and the sacraments of administered properly. However, when people sacrifice the clear proclamation of God’s word and right administration of the sacraments for something that merely looks spectacular with all kinds of bells and whistles, they are seeking Christ where he can’t be found. Quoting from Veith on p. 68:
“The average church member may not seem very impressive. His faults are evident. He may lose his temper; be prone to gossip, and have a worldly streak. He may not even seem very spiritual. And yet, his life is hidden with Christ in God. Every Sunday he hears God’s word of judgment and forgiveness. He examines himself and steps up to the altar to receive Christ’s body and blood given for him. . . Such folks may say little, but then exhibit a startlingly powerful faith when the chips are down.”
While Christ certainly performed miracles in his earthly ministry, there is a fairly consistent aspect of the gospels that is often ignored: namely, his desire to hide the spectacular. His first miracle at Cana is known only to a very few. Jesus wanted it that way. When he raised the daughter of the Synagogue ruler, Mk 5:43 “he strictly charged them that no one should know this, and told them to give her something to eat.” When he feeds the 5000 the crowds try to take him by force and make him a king (Jn 6:15). Yet, when Jesus explains the meaning of the miracle, that hidden within himself was eternal life: “After this many of his disciples turned back and no longer walked with him.” Jn 6:66.
These are not isolated instances. Rather, the manner in which the spectacular distracts from the real preaching of the word is a pervasive theme in Scripture. Perhaps the best illustration of this is the conversation between the rich man and Abraham. Lk 16:27-31
And he said, 'Then I beg you, father, to send him to my father's house— for I have five brothers—so that he may warn them, lest they also come into this place of torment.' But Abraham said, 'They have Moses and the Prophets; let them hear them.' And he said, 'No, father Abraham, but if someone goes to them from the dead, they will repent.' He said to him, 'If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.'"
God comes to us through word and sacrament. Plain material things. Those who seek God in glorious displays will miss him, even though he is materially present to all our senses through word, water, wine and bread. A theology of the cross seeks God in places the world ignores.
In his chapter on vocation the incarnational God is once again illuminated in Luther’s right explanation of the doctrine of vocation. (p. 72) In the doctrine of vocation, spirituality is brought down to earth to transfigure our practical, everyday life. The world constantly prioritizes people by the work they do. Luther, sees whatever work we do, as one of the means by which God either is serving others, or serving us. We ask for daily bread in the Lord’s prayer. If a waitress brings you a meal, she is merely the mask behind which God is hidden and answering your prayer. Whether it be manna from heaven, or corn beef on rye, we still give thanks, and give honor to the tool God chose to answer our prayer. Such a view of other people has a profound effect on we how treat them. It also has a profound effect upon how we see ourselves.
“(p. 80) Flipping hamburgers, cleaning hotel rooms, emptying bedpans all have dignity as vocations, spheres of expressing love of neighbor through selfless service, in which God is masked.”
Veith’s explanation on the two kingdoms grows out of the right understanding of Christian Vocation, but in our confused world, could merit several more chapters. For myself, when reading a section of Luther’s Large Catechism on the 8th commandment and gossip, what became clear, and is touched upon in Veith’s book, is that the concept of “Jurisdiction” is key to the Christian living in the world. If a parent could not “judge” their children , there would be no discipline in families, and chaos would soon overtake the world. When Jesus tells us not to judge, that does not mean that we live in a world where there is no judgment. Under the 8th commandment Luther addressed the subject of gossip by calling the Christian’s attention to the proper vocation of people.
It is not “judging” someone when you report a crime to the proper authorities. God has given government the vocation of judging. However, if you see a crime but aren’t willing to bring it to the attention to those who are given authority to “judge”, but instead simply spread the news that someone you know is a crook, you are sinning. You are judging someone whom you haven’t been given the right to judge. Understanding your vocation is key to living properly within the two kingdoms. The two kingdoms can also be understood in light of the right work of Law and Gospel.
Primarily the church is charged with dispensing the Gospel, though it proclaims the law as a means of achieving that goal. While the church may proclaim God’s law, it isn’t given the vocation of punishing those who break it. Our soul authority lies in rightly proclaiming the word and administering the sacrament (to those who are part of our faith community). Government’s only job is administering the law to protect and preserve order. The government is very good with punishment, but the only power God has given the church is God’s word.
When the church tries to punish, or the government tries to judge hearts, they both have stepped out of their right vocations. Government does a lousy job at criminal rehabilitation for its only tool is the law. In general, government is also poor at acts of mercy except for large scale populations where no distinctions between persons are made. When the government is put in the position of judging motives or intentions it is bound by laws and rules that can’t cover all situations. To adequately deal with human personalities, various needs, etc., the government would need a billion laws. The proper business of government is justice, not forgiveness or mercy which require knowledge of the human heart to be properly administered.
I heard a great example of living in two kingdoms at John McCain’s acceptance speech for president at the Republican convention several years back. While a POW in Vietnam he would be tied up in horrible positions during the night to cause maximum distress while keeping him alive. During one period of his imprisonment a guard would slip into his cell, and loosen his bonds to give him some relief, then come back just before morning and tighten his bonds so that his kindness would not be discovered and quickly ended. One day in the prison yard McCain stood next to this guard, and with the butt of his gun the guard made the sign of the cross on the ground, then quickly erased it with his foot. Here was a man living clearly in two kingdoms, one a citizen of harsh and atheistic government, and one a citizen of God’s kingdom of grace and mercy.
If this guard had been ordered to shoot McCain, the guard would have obeyed his government. I doubt, however, as a fellow soldier, McCain would hate him if he carried out such an order. Living in the one Kingdom the guard was bound to his duty, and as a fellow soldier McCain understood this. However, McCain had come to know this guard also as a member of Christ’s Kingdom. Through that guard Christ himself reached out in mercy to relieve his suffering, and for that, the guard would have McCain’s gratitude.� Veith closes with some comments about the distinctiveness of Lutheran Worship. Lutheran worship reflects the “objective” character of the God who revealed himself in human flesh in Christ, and still objectively assures us of salvation through material means: Word and Sacrament. I would add that our Hymns are distinctive in their character because they are not focused on man worshiping God, but rather teaching man about God. This character of our hymns does not only affect the text, but the music as well. Consider the following song:
Praise him, praise him, praise him in the morning praise him, praise him in the noontime,
Praise him when the sun goes down. (next verse love him, next verse serve him)
The entire hymn is centered on what we give to God, and is quite simple not only textually, but musically. Now consider, for instance, the Hymn A mighty fortress:
A mighty fortress is our God, a bulwark never failing;
Our helper He, amid the flood of mortal ills prevailing:
For still our ancient foe doth seek to work us woe;
His craft and power are great, and, armed with cruel hate, On earth is not his equal
You can’t sing the words above with a simple tune. Note also, however, that the hymn is not about what we should be doing toward God. The hymn is incarnational. It speaks of God coming to us and delivering us from power enemies. I would also note that you could sing the first hymn to any god, whereas only the God we know through Jesus could be the subject of Luther’s great hymn.
Lutheran worship is not overtly emotional, although it can stir the emotions. The reason is that Lutheran worship is not focused on what man brings to God, but rather what God brings to man. We identify our services as “The Divine Service” not because we are there to serve God, but because the we have come to God to be served by him with word and sacrament.
The Spirituality of the Cross
by Gene Edward Veith, Jr.
Veith begins by evaluating the methods and pitfalls of three paths to God, or “three kinds of spiritual aspiration” (p. 17) observed by an Adolf Köberle (1898-1990). Wikipedia identifies Köberle as a German theologian best known for his work: “The Quest for Holiness: A Biblical, Historical, and Systematic Investigation.” The three paths to God identified by Köberle are moralism, speculation, and mysticism. Köberle ties these three approaches to various faculties of the mind. “Moralism exerts the efforts of the will; speculation exerts the efforts of the intellect; mysticism exerts the efforts of the emotions.” (p.23)
These paths to God are all attempts by mankind, through our efforts, to reach out and draw God closer to ourselves. The substantive difference between these spiritual paths and Lutheran spirituality lies in a right understanding of the doctrine of justification. Lutheran spirituality rests upon the belief that man can not reach up to God. All attempts at improving or perfecting ourselves are useless. Lutheran spirituality is grounded in the belief that God must reach down to us.
God reaches down and addresses our will with the Law and Gospel. Our intellectual need for knowledge is addressed by God’s own self revelation given in God’s word. Our emotional needs are addressed not by withdrawal from the world into our inner self, but in the life of the church as we reach out to others and share God’s love for us. Romans 3:12, Veith states, demolishes all the false spiritualities. “There is no one righteous, not even one [so much for moralism!]; there is no one who understands [so much for speculation!]; there is no one who seeks God [so much for mysticism!]” (p. 24)
Veith rightly observes that the proper spiritual use of the law is at odds with modern thinking. “Especially today, when guilt is treated like a pathology, and self-esteem is considered the definition of psychological health, the notion that spirituality begins with such a negative, self-effacing, even despairing experience seems strange indeed” (p. 25). As the Psalmist observes, (Ps 51:17) “The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise.”
Veith touches briefly upon a key distinction of Lutheran spirituality. Speaking of the old Adam and the new man he says: “These are in constant conflict, so that the Christian’s life is often one not of peace but of turmoil.” (p. 27) In my own examination other Christian faith systems this duality, or conflict, is something people believe they can escape. When the old Adam then brazenly and openly rears his ugly head, people conclude their faith is gone.
While a good Lutheran hates and despises the old Adam, and constantly wrestles with him, he grudgingly accepts the fact that until death he will be walking side by side with the new man we are in Christ. God did not redeem the old Adam inside of us. He created a new man along side of the old Adam. God’s means of dealing with the old Adam is to kill him. “The wages of sin is death,” (Rm 6:23). Our Christian peace, in Lutheran Spirituality, does not rest in a belief that we can conquer the old Adam, but a recognition that Christ has conquered him for us.
In his chapter on the “Means of Grace” Veith wonderfully emphasizes the objective nature of Lutheran Spirituality. The core of this exposition is best stated on p. 49 from which I quote at length.
“Furthermore, God acts through material reality. The very word ‘spiritual’ is taken as the opposite of the ‘material,’ so that religion is assumed to be some sort of escape from the ‘material realm,’ its values opposed to every kind of ‘materialism.’ . . . Christianity, by contrast, has always affirmed the religious significance of the physical.”�
Particularly in the incarnation we come to know a God who reveals himself through the tangible, not the intangible. God leaves heaven and takes on human form so that we may know him personally and objectively. God isn’t discovered inwardly in a mystical, difficult to describe, experience. God comes to us personally, and objectively that there may be no doubt, in word and sacrament. Are you one of his children? The extraordinarily simple act of Baptism answers that question. Do you have Christ in your heart? Through the Lord’s Supper you can objectively know Jesus has come to dwell inside you, via your mouth, in with and under the bread and wine. Are you saved, “Yes, because of an historical act where Jesus died and rose again for me!”
Of the sacramental words “given for you” Veith says, “There is nothing vague here. There is no need to worry about my decisions, or whether or not I have been elected to be saved, or whether of not I am sinful.” (p. 51-52) The Lutheran assurance that “I am personally saved!” is derived from material, objective, and tangible means. The Holy Spirit works through these material means. Outside of Lutheranism, the rest of Protestantism seeks assurance of the Holy Spirit’s work in our personal life outside of the mean’s of grace. From my own studies the fractured nature of Protestantism is the result of the unsatisfactory methods by which people seek confirmation of their personal salvation. I offer some examples below.
From the “16 Fundamental truths” taken from AG Assemblies of God USA”, Official Website “http://ag.org” ©2003
The Baptism in the Holy Ghost
All believers are entitled to and should ardently expect and earnestly seek the promise of the Father, the baptism in the Holy Ghost and fire, according to the command of our Lord Jesus Christ. This was the normal experience of all in the early Christian Church. With it comes the enduement of power for life and service, the bestowment of the gifts and their uses in the work of the ministry. . . .
This experience is distinct from and subsequent to the experience of the new birth. . . . With the baptism in the Holy Ghost come such experiences as: an overflowing fullness of the Spirit, . . . a deepened reverence for God, . . .an intensified consecration to God and dedication to His work, . . . and a more active love for Christ, for His Word and for the lost, . . .
The Initial Physical Evidence of the Baptism in the Holy Ghost
The baptism of believers in the Holy Ghost is witnessed by the initial physical sign of speaking with other tongues as the Spirit of God gives them utterance.
In Pentecostal churches the assurance of the presence of Holy Spirit is rooted in the act of speaking in tongues which accompanies an experiential baptism distinct from physical baptism with water. Assurance becomes rooted in your own actions and abilities, and not the objective act of God.
Another class of protestant denominations are known as “Holiness” church bodies. Among these are Methodists, Nazarenes, Church of God, Salvation Army. Quoting from Wiki, “Holiness adherents believe that the "second work of grace" refers to a personal experience subsequent to regeneration, in which the believer is cleansed of the tendency to commit sin. This experience of sanctification enables the believer to live a holy life, and ideally, to live entirely without wilful sin, though it is generally accepted that a sanctified individual is still capable of committing sin.” The Nazarene “Articles of Faith” state:
X. Entire Sanctification
13. We believe that entire sanctification is that act of God, subsequent to regeneration, by which believers are made free from original sin . . . It is wrought by the baptism with the Holy Spirit, and comprehends in one experience the cleansing of the heart from sin and the abiding, indwelling presence of the Holy Spirit, empowering the believer for life and service. . . .
This experience is also known by various terms representing its different phases, such as "Christian perfection," "perfect love," "heart purity," "the baptism with the Holy Spirit," "the fullness of the blessing," and "Christian holiness."
Again, the Christian is taught to look at themselves for assurance of the presence of the Holy Spirit. In this case, a radical redefinition of sin is taught by these churches, separating outward acts from inward thoughts, so that the believer may gain a false sense of spiritual superiority.
In all of modern Protestantism outside of the Lutheran Church the Holy Spirit comes directly to the believer, versus Lutheranism, where we understand the Holy Spirit coming to us through material means. In all acts his acts, Lutherans see God as incarnational. God the Father cares and provides for us through creation, God the Son comes to us in the flesh to pay for our sins, God the Holy Spirit comforts us through word, water, bread and wine. This is where God finds us. We can not find God by abandoning these means and seeking his presence in places where he has not promised to be.
I particularly enjoyed the last part of Veith’s chapter on the “Theology of the Cross” as it relates to life in the Christian church. In the “Theology of Glory” people look for a church with huge crowds, spectacular programs, and so forth. Nothing wrong with that provided that Christ is clearly proclaimed, and the sacraments of administered properly. However, when people sacrifice the clear proclamation of God’s word and right administration of the sacraments for something that merely looks spectacular with all kinds of bells and whistles, they are seeking Christ where he can’t be found. Quoting from Veith on p. 68:
“The average church member may not seem very impressive. His faults are evident. He may lose his temper; be prone to gossip, and have a worldly streak. He may not even seem very spiritual. And yet, his life is hidden with Christ in God. Every Sunday he hears God’s word of judgment and forgiveness. He examines himself and steps up to the altar to receive Christ’s body and blood given for him. . . Such folks may say little, but then exhibit a startlingly powerful faith when the chips are down.”
While Christ certainly performed miracles in his earthly ministry, there is a fairly consistent aspect of the gospels that is often ignored: namely, his desire to hide the spectacular. His first miracle at Cana is known only to a very few. Jesus wanted it that way. When he raised the daughter of the Synagogue ruler, Mk 5:43 “he strictly charged them that no one should know this, and told them to give her something to eat.” When he feeds the 5000 the crowds try to take him by force and make him a king (Jn 6:15). Yet, when Jesus explains the meaning of the miracle, that hidden within himself was eternal life: “After this many of his disciples turned back and no longer walked with him.” Jn 6:66.
These are not isolated instances. Rather, the manner in which the spectacular distracts from the real preaching of the word is a pervasive theme in Scripture. Perhaps the best illustration of this is the conversation between the rich man and Abraham. Lk 16:27-31
And he said, 'Then I beg you, father, to send him to my father's house— for I have five brothers—so that he may warn them, lest they also come into this place of torment.' But Abraham said, 'They have Moses and the Prophets; let them hear them.' And he said, 'No, father Abraham, but if someone goes to them from the dead, they will repent.' He said to him, 'If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.'"
God comes to us through word and sacrament. Plain material things. Those who seek God in glorious displays will miss him, even though he is materially present to all our senses through word, water, wine and bread. A theology of the cross seeks God in places the world ignores.
In his chapter on vocation the incarnational God is once again illuminated in Luther’s right explanation of the doctrine of vocation. (p. 72) In the doctrine of vocation, spirituality is brought down to earth to transfigure our practical, everyday life. The world constantly prioritizes people by the work they do. Luther, sees whatever work we do, as one of the means by which God either is serving others, or serving us. We ask for daily bread in the Lord’s prayer. If a waitress brings you a meal, she is merely the mask behind which God is hidden and answering your prayer. Whether it be manna from heaven, or corn beef on rye, we still give thanks, and give honor to the tool God chose to answer our prayer. Such a view of other people has a profound effect on we how treat them. It also has a profound effect upon how we see ourselves.
“(p. 80) Flipping hamburgers, cleaning hotel rooms, emptying bedpans all have dignity as vocations, spheres of expressing love of neighbor through selfless service, in which God is masked.”
Veith’s explanation on the two kingdoms grows out of the right understanding of Christian Vocation, but in our confused world, could merit several more chapters. For myself, when reading a section of Luther’s Large Catechism on the 8th commandment and gossip, what became clear, and is touched upon in Veith’s book, is that the concept of “Jurisdiction” is key to the Christian living in the world. If a parent could not “judge” their children , there would be no discipline in families, and chaos would soon overtake the world. When Jesus tells us not to judge, that does not mean that we live in a world where there is no judgment. Under the 8th commandment Luther addressed the subject of gossip by calling the Christian’s attention to the proper vocation of people.
It is not “judging” someone when you report a crime to the proper authorities. God has given government the vocation of judging. However, if you see a crime but aren’t willing to bring it to the attention to those who are given authority to “judge”, but instead simply spread the news that someone you know is a crook, you are sinning. You are judging someone whom you haven’t been given the right to judge. Understanding your vocation is key to living properly within the two kingdoms. The two kingdoms can also be understood in light of the right work of Law and Gospel.
Primarily the church is charged with dispensing the Gospel, though it proclaims the law as a means of achieving that goal. While the church may proclaim God’s law, it isn’t given the vocation of punishing those who break it. Our soul authority lies in rightly proclaiming the word and administering the sacrament (to those who are part of our faith community). Government’s only job is administering the law to protect and preserve order. The government is very good with punishment, but the only power God has given the church is God’s word.
When the church tries to punish, or the government tries to judge hearts, they both have stepped out of their right vocations. Government does a lousy job at criminal rehabilitation for its only tool is the law. In general, government is also poor at acts of mercy except for large scale populations where no distinctions between persons are made. When the government is put in the position of judging motives or intentions it is bound by laws and rules that can’t cover all situations. To adequately deal with human personalities, various needs, etc., the government would need a billion laws. The proper business of government is justice, not forgiveness or mercy which require knowledge of the human heart to be properly administered.
I heard a great example of living in two kingdoms at John McCain’s acceptance speech for president at the Republican convention several years back. While a POW in Vietnam he would be tied up in horrible positions during the night to cause maximum distress while keeping him alive. During one period of his imprisonment a guard would slip into his cell, and loosen his bonds to give him some relief, then come back just before morning and tighten his bonds so that his kindness would not be discovered and quickly ended. One day in the prison yard McCain stood next to this guard, and with the butt of his gun the guard made the sign of the cross on the ground, then quickly erased it with his foot. Here was a man living clearly in two kingdoms, one a citizen of harsh and atheistic government, and one a citizen of God’s kingdom of grace and mercy.
If this guard had been ordered to shoot McCain, the guard would have obeyed his government. I doubt, however, as a fellow soldier, McCain would hate him if he carried out such an order. Living in the one Kingdom the guard was bound to his duty, and as a fellow soldier McCain understood this. However, McCain had come to know this guard also as a member of Christ’s Kingdom. Through that guard Christ himself reached out in mercy to relieve his suffering, and for that, the guard would have McCain’s gratitude.� Veith closes with some comments about the distinctiveness of Lutheran Worship. Lutheran worship reflects the “objective” character of the God who revealed himself in human flesh in Christ, and still objectively assures us of salvation through material means: Word and Sacrament. I would add that our Hymns are distinctive in their character because they are not focused on man worshiping God, but rather teaching man about God. This character of our hymns does not only affect the text, but the music as well. Consider the following song:
Praise him, praise him, praise him in the morning praise him, praise him in the noontime,
Praise him when the sun goes down. (next verse love him, next verse serve him)
The entire hymn is centered on what we give to God, and is quite simple not only textually, but musically. Now consider, for instance, the Hymn A mighty fortress:
A mighty fortress is our God, a bulwark never failing;
Our helper He, amid the flood of mortal ills prevailing:
For still our ancient foe doth seek to work us woe;
His craft and power are great, and, armed with cruel hate, On earth is not his equal
You can’t sing the words above with a simple tune. Note also, however, that the hymn is not about what we should be doing toward God. The hymn is incarnational. It speaks of God coming to us and delivering us from power enemies. I would also note that you could sing the first hymn to any god, whereas only the God we know through Jesus could be the subject of Luther’s great hymn.
Lutheran worship is not overtly emotional, although it can stir the emotions. The reason is that Lutheran worship is not focused on what man brings to God, but rather what God brings to man. We identify our services as “The Divine Service” not because we are there to serve God, but because the we have come to God to be served by him with word and sacrament.
July 28, 2024
This really should be retitled "The Lutheran Way," to complement the similar books on Anglicanism and Eastern Orthodoxy. Of course you can read Luther's Freedom of a Christian for most of this straight from the source, but it's about as good an introduction as can be imagined. Here Veith offers the warmth and clarity of a tract—paired, of course, with that signature Lutheran assertiveness. It's well worth a read, mostly for those from outside Lutheranism, or if you're a Lutheran estranged from your heritage who wants to recover the "high church" confessional tradition (such as I was until quite recently). Theology students won't find themselves turning to it often because it's so basic, but it's great to keep around for loaning purposes.
September 15, 2021
An excellent update of what is becoming a Lutheran classic. Veith makes confessional Lutheran theology very accessible to the reader.
May 18, 2024
Exquisite writing! A thorough but approachable treatise on the tenets of Lutheranism and how the theology of the cross and the doctrine of vocation help Lutherans hold vast paradoxical truths in tension with one another, for the sake of freedom in the Gospel.
Particularly encouraging for me was Veith’s perspective as he recalled what it was like to be an “outsider” looking in, coming into his Lutheran understanding of faith later in life after spending years in more mainstream evangelical churches. Dispelling other narrow views of closed communion and rigorous liturgical practice, he found purpose and peace in the strong preaching and adherence to doctrine that he found in the Lutheran church. It was a joyful reaffirmation of the same for me, even as a lifelong Lutheran! Highly recommend this book!
Particularly encouraging for me was Veith’s perspective as he recalled what it was like to be an “outsider” looking in, coming into his Lutheran understanding of faith later in life after spending years in more mainstream evangelical churches. Dispelling other narrow views of closed communion and rigorous liturgical practice, he found purpose and peace in the strong preaching and adherence to doctrine that he found in the Lutheran church. It was a joyful reaffirmation of the same for me, even as a lifelong Lutheran! Highly recommend this book!
August 16, 2020
Some books you reread every so often to make sure it’s actually “that book” when you recommend it to others. Check!
September 22, 2022
One of the best books for an introduction to Lutheran theology. Loved it
October 15, 2021
I read the first edition of this book over a decade ago as a requirement for a college course. Now, revisiting this modern theological classic in the expanded 3rd edition (40% new and expanded content), I find this book to be even more profound in my own spiritual journey. Both a personal spiritual memoir and a beautifully accessible exploration of the theology of the Cross- the tenets of Lutheran theology- this book will appeal to novice and veteran Lutherans as well as those curious about the Lutheran faith from a completely secular perspective.
I especially enjoyed the exposition of the spirituality of the Cross in light of current American Christianity and the resulting popular doctrines of moralism, speculation, and mysticism. Of course, reading Veith’s scholarship on the doctrine of vocation (chapter 5, The Spirituality of Ordinary Life) is always a treat, and readers of all Christian faith backgrounds will greatly benefit from that chapter alone.
I especially enjoyed the exposition of the spirituality of the Cross in light of current American Christianity and the resulting popular doctrines of moralism, speculation, and mysticism. Of course, reading Veith’s scholarship on the doctrine of vocation (chapter 5, The Spirituality of Ordinary Life) is always a treat, and readers of all Christian faith backgrounds will greatly benefit from that chapter alone.
September 19, 2017
The Spirituality of the Cross is an excellent book by Gene Edward Veith. Perhaps my favorite of his (though lesser known gems include The Gift of Art: The Place of the Arts in Scripture and Loving God with All Your Mind: Thinking as a Christian in the Postmodern World) . Spirituality of the Cross conveys both content and vernacular language with which to communicate theological substance, but, better yet, it is so well-written! I reread it yesterday, and I still marvel. It is inspirational to me, as a Lutheran and as a Lutheran writer.
The original, published in 1999, was a tremendous introduction to Lutheranism. It quickly spread throughout Lutheran denominations and into other languages. The revised edition, published in 2010, includes "an updated bibliography, useful clarifications, and some new material." And, it is as pleasant to reread as it was to read originally. This was Lutheranism 101 before Lutheranism 101 was written.
Again, to clarify, this book is not an in-depth look into theology of the cross. Theology of the cross is certainly introduced and applied to an extent, but the focus of this book is explained in the subtitle: Spirituality of the Cross: The Way of the First Evangelicals. This book follows the author as he explains in laymen terms areas of Christianity, and Lutheranism, sometimes neglected. Or underappreciated. Or less understood by laity.
This is a great book. Warm in tone and well-written for laity.
I especially appreciate the writing. If we could all learn to talk like this, and recognize the development of our thoughts this way, there would be a lot more clarity in our relationships and conversations. Things could, for a time, be gentler!
This is a great, positive, gentle exploration of some tricky areas in life, complete with a sensitive recognition of tensions and appreciation and dependence upon God and His work for us in Christ. A classic worth reading over and over again.
The original, published in 1999, was a tremendous introduction to Lutheranism. It quickly spread throughout Lutheran denominations and into other languages. The revised edition, published in 2010, includes "an updated bibliography, useful clarifications, and some new material." And, it is as pleasant to reread as it was to read originally. This was Lutheranism 101 before Lutheranism 101 was written.
Again, to clarify, this book is not an in-depth look into theology of the cross. Theology of the cross is certainly introduced and applied to an extent, but the focus of this book is explained in the subtitle: Spirituality of the Cross: The Way of the First Evangelicals. This book follows the author as he explains in laymen terms areas of Christianity, and Lutheranism, sometimes neglected. Or underappreciated. Or less understood by laity.
This is a great book. Warm in tone and well-written for laity.
I especially appreciate the writing. If we could all learn to talk like this, and recognize the development of our thoughts this way, there would be a lot more clarity in our relationships and conversations. Things could, for a time, be gentler!
This is a great, positive, gentle exploration of some tricky areas in life, complete with a sensitive recognition of tensions and appreciation and dependence upon God and His work for us in Christ. A classic worth reading over and over again.
July 2, 2017
Insightful and succinct. Amazing from start to finish. Highly recommended!
It's not comprehensive by any means, but Veith does a great job of packing in many standard Lutheran beliefs into a short space. I love how he emphasizes that Lutherans are both very "evangelical" and very "Catholic" -- and that's a good thing!
There's a great list of book resources at the back. I also really liked a separate article he puts at the end: "Evangelical Catholics and Confessional Evangelicals: The Ecumenical Polarities of Lutheranism."
More Veith please! Going to kick Postmodern Times: A Christian Guide to Contemporary Thought and Culture further toward the top of my reading list!
It's not comprehensive by any means, but Veith does a great job of packing in many standard Lutheran beliefs into a short space. I love how he emphasizes that Lutherans are both very "evangelical" and very "Catholic" -- and that's a good thing!
There's a great list of book resources at the back. I also really liked a separate article he puts at the end: "Evangelical Catholics and Confessional Evangelicals: The Ecumenical Polarities of Lutheranism."
More Veith please! Going to kick Postmodern Times: A Christian Guide to Contemporary Thought and Culture further toward the top of my reading list!
December 2, 2019
I began reading this book quite some time ago - two and a half years, actually. It is written for the lay person, so may pace wasn't due to heavy reading. The book just didn't grab me and hold on tight. And, yes, I am the kind of person to whom books about theology do that.
Veith has given us an overview of key Lutheran doctrines. I had not studied Lutheran doctrine before, so it was interesting to see it all laid out in this way. And, now I know why I am not Lutheran.
If you're new to Lutheranism, you'll probably like this book. If you've been Lutheran for a while it will likely be too light for you. If you're not Lutheran you'll need to know what baggage some terms carry with them to truly understand what this book is saying. That said, I don't recommend this book to the theologically uninformed.
Veith has given us an overview of key Lutheran doctrines. I had not studied Lutheran doctrine before, so it was interesting to see it all laid out in this way. And, now I know why I am not Lutheran.
If you're new to Lutheranism, you'll probably like this book. If you've been Lutheran for a while it will likely be too light for you. If you're not Lutheran you'll need to know what baggage some terms carry with them to truly understand what this book is saying. That said, I don't recommend this book to the theologically uninformed.
January 16, 2018
When pondering whether to read a book on theology and church doctrine the reader normally thinks of setting aside a time to absorb heavy concepts requiring deep concentration and thought. Dr. Veith' The Spirituality of the Cross is definitely not that kind of book. This is not to say it isn't full of valuable information, it's just that he has written a very readable and concise summary of evangelical Lutheran theology. The Spirituality of the Cross is a great introductory read for both those new to the Lutheran Church as well as those belonging to other Protestant churches interested in Lutheran theology and doctrine.
Dr. Veith starts with the basics of the dynamics of sin and grace - the law and gospel - then taking the reader through the Means of Grace - the Word and the Sacraments. Once the Christian basics have been established he moves on to describe the Theology of the Cross and compares this to the Theology of Glory. Dr. Veith keeps thing in an earthly context discussing the fact that we do bear our own Cross's during daily life, how to handle those difficult situations and how God works in hidden ways through all of us.
The chapter on the Theology of the Cross sets up the next two chapters that are uniquely Lutheran in their nature - Luther's doctrines on Vocation and the Two Kingdoms. These two chapters discussing a Christian's work in the world and how a Christian is to function day-to-day with one foot in the mundane and one foot in heaven is so apropos for today. These chapters take an even closer look at how Christians should work in today's world, identifies dangers that should be steered clear of and specific concepts that need to always be kept in mind. From the political challenges we face both at the national as well as global level to the changes in our society and culture Dr. Veith shows how these doctrines, now five centuries old, are as alive and applicable as they were in 16th Century's Holy Roman Empire.
Dr. Veith starts with the basics of the dynamics of sin and grace - the law and gospel - then taking the reader through the Means of Grace - the Word and the Sacraments. Once the Christian basics have been established he moves on to describe the Theology of the Cross and compares this to the Theology of Glory. Dr. Veith keeps thing in an earthly context discussing the fact that we do bear our own Cross's during daily life, how to handle those difficult situations and how God works in hidden ways through all of us.
The chapter on the Theology of the Cross sets up the next two chapters that are uniquely Lutheran in their nature - Luther's doctrines on Vocation and the Two Kingdoms. These two chapters discussing a Christian's work in the world and how a Christian is to function day-to-day with one foot in the mundane and one foot in heaven is so apropos for today. These chapters take an even closer look at how Christians should work in today's world, identifies dangers that should be steered clear of and specific concepts that need to always be kept in mind. From the political challenges we face both at the national as well as global level to the changes in our society and culture Dr. Veith shows how these doctrines, now five centuries old, are as alive and applicable as they were in 16th Century's Holy Roman Empire.
March 7, 2022
I've been attending different churches just to see if they've gotten any better, and a friend of ours took us to his Lutheran church. He mistook my curiosity as "searching" and gave me this book in the hopes that I would find the answer that he found, as many d0. I hate telling these hopeful souls that I've already found the answer, and that they probably wouldn't like it (no one does), so I keep it to myself. (Ok, mostly. ;) )
Still, I find truth in everything, and it's fun to discover it. I was a bit surprised by some aspects of Lutheranism (they claim to be non-political, or at least this guy says so... and this was before 2016).
I admire the author's earnestness, and I suspect he truly believes what he says he does, and probably lives a Good Life trying to do Good Things, and there is very little I admire more than that. I figure that as long as we arrive close to the same destination that it doesn't really matter what type of vehicle we arrive in.
Peace!
Still, I find truth in everything, and it's fun to discover it. I was a bit surprised by some aspects of Lutheranism (they claim to be non-political, or at least this guy says so... and this was before 2016).
I admire the author's earnestness, and I suspect he truly believes what he says he does, and probably lives a Good Life trying to do Good Things, and there is very little I admire more than that. I figure that as long as we arrive close to the same destination that it doesn't really matter what type of vehicle we arrive in.
Peace!
October 19, 2019
I ended up liking this book, especially the chapters about the Hiddenness of Christ, Vocation, and the 2 kingdoms. I wish they’d disclosed the purpose, the promotion of Lutheranism, on the cover.
August 11, 2021
A wonderful book and the new edition doesn't disappoint.
January 4, 2025
By far the best book that explains what makes Lutheranism so unique and appealing in a nonconfrontational way.
October 6, 2015
I thoroughly enjoyed this book. Veith knows Lutheranism and I found this particularly invigorating because he hasn't been a Lutheran all his life. He's studied it and found depth and meaning in it. Some of his wording is quite theological and as your average lay person may not know some of these words I think you can still gain so much perspective from his book. If you want to know what a true Lutheran is, read this book. Even as a life long Lutheran I learned so much that I didn't know about what being a Lutheran meant.
May 8, 2016
A great introduction to Lutheran theology, which I must say has brought me a peace I couldn't find in evangelicalism. Its the emphasis on the Sacraments as means of grace, which creates faith in the person who receives them. I don't have to look within to make sure I truly have faith, that I have truly repented. The Gospel, as Luther says, is entirely outside of us. And there is the truth that the Christian life isn't about "victory"; its about failure; failure then being lifted up by the God who is always there, always ready to forgive and restore. Peace.
September 26, 2018
Short book, but packed with gems. Great view of what it means to live as a Christian. “The Gospel of forgiveness and grace...is a faith lived out in worship, in the inmost depths of the heart, in love of others, in work, and in the day-to-day routines of ordinary life.”
June 26, 2012
We are discussing this book at my book club, and so far it's been meaty, solid doctrine all the way.
December 1, 2013
EXCELLENT
June 18, 2014
Good, brief overview of key Lutheran concepts, from a Missouri-Synod Lutheran perspective.
April 3, 2024
Good insights and explanations but could sound like he’s trying to sell you lutheranism a little. Well i guess that’s part of the purpose of the book.
January 29, 2022
(Review of the original, unrevised edition.)
As an outsider to the Lutheran tradition, I found Spirituality of the Cross to be an accessible, enjoyable introduction to Lutheran spirituality and life. Rather than taking an approach that is primarily theological, Veith Jr. walks through some of the more spiritual and practical implications of the beliefs of Lutherans on various topics. This isn't to say that the book is devoid of any theological discussion, but instead that most of the conclusions drawn involve application in our spiritual life.
Veith offer great criticism of the various ways the world seeks perfection, enlightenment, and spirituality, and demonstrating the Bible's challenges to them. I resonated a great deal with a lot of what was said, such as personal reliance upon the means of grace to strengthen our faith, increase our assurance, and to see them as acts of God working in us. While our beliefs regarding the specifics of how this is carried out may be different, I still appreciated the sentiment expressed. His words on bearing our cross are equally powerful. The sections on vocation and the two kingdoms provide a clear framework for our view or our place in the world. Much more could be said.
I did experience some awkwardness, however, in the moments where it was implied that some of these ideas were distinctly "Lutheran", and the issues were framed as "Lutherans vs. the rest of Christianity". Ultimately, credit for our doctrinal convictions should be given to the Word of God itself, and not to our traditions, as if it's our own invention. Veith doesn't say any of this outright, but it was hard for me not to get this impression at times. Calling Lutherans the "first evangelicals", while historically accurate, almost undermines the testimony of New Testament church. Were they not as committed to the gospel as the Protestants, if not more so?
Despite this, I'd still give the book a hearty recommendation for anyone interested in an introductory approach to spirituality from a Lutheran perspective, although, don't solely take my word for it, but from Lutherans as well.
As an outsider to the Lutheran tradition, I found Spirituality of the Cross to be an accessible, enjoyable introduction to Lutheran spirituality and life. Rather than taking an approach that is primarily theological, Veith Jr. walks through some of the more spiritual and practical implications of the beliefs of Lutherans on various topics. This isn't to say that the book is devoid of any theological discussion, but instead that most of the conclusions drawn involve application in our spiritual life.
Veith offer great criticism of the various ways the world seeks perfection, enlightenment, and spirituality, and demonstrating the Bible's challenges to them. I resonated a great deal with a lot of what was said, such as personal reliance upon the means of grace to strengthen our faith, increase our assurance, and to see them as acts of God working in us. While our beliefs regarding the specifics of how this is carried out may be different, I still appreciated the sentiment expressed. His words on bearing our cross are equally powerful. The sections on vocation and the two kingdoms provide a clear framework for our view or our place in the world. Much more could be said.
I did experience some awkwardness, however, in the moments where it was implied that some of these ideas were distinctly "Lutheran", and the issues were framed as "Lutherans vs. the rest of Christianity". Ultimately, credit for our doctrinal convictions should be given to the Word of God itself, and not to our traditions, as if it's our own invention. Veith doesn't say any of this outright, but it was hard for me not to get this impression at times. Calling Lutherans the "first evangelicals", while historically accurate, almost undermines the testimony of New Testament church. Were they not as committed to the gospel as the Protestants, if not more so?
Despite this, I'd still give the book a hearty recommendation for anyone interested in an introductory approach to spirituality from a Lutheran perspective, although, don't solely take my word for it, but from Lutherans as well.
October 12, 2023
Here's the target audience for this book: Non-Lutheran laity who want to get a a feel for Lutheran theology but not get a Ph.D. in the process. As a non-Lutheran (with strong Lutheran sympathies), this was extremely helpful in laying out how Lutherans think and their basic theology. Veith is a confessional Lutheran, so this is definitely not going to be the book for those who are more interested in the ecumenical wings of the Lutheran church – and Veith says as much in his introduction. I also appreciate that Veith did not grow up in the Lutheran church, and he is not a pastor. He translates ideas and communicates in ways that non-Lutherans can understand while never shying away from the more controversial areas of Lutheranism, namely their views on baptism and the Lord's Supper.
While I don't share the Lutheran view of baptism or the Lord's Supper (though I am coming from the the Magisterial wing of Reformation theology), the things that most Christians will agree with Veith on – and Luther – that are sorely underrepresented in other Protestant traditions are The Theology of the Cross and Luther's understanding of vocation, particularly through a Two Kingdoms lens. Again, different Protestant traditions may balk at some points that Veith makes about these two great doctrines, but ultimately, I think most Protestants will see a richness in these areas of theology that may be emphasized differently in other traditions. I, for one, have been deeply encouraged by Luther's view on vocation. It's practical and clear. As for The Theology of the Cross, this may be Luther's greatest gift to Protestants that's least taught among other Protestant groups. I will not try to summarize the Theology of the Cross here, but I appreciate that it gives, again, practical answers to the problem of suffering. It does not try to explain away suffering, instead, it leans into suffering as a part of the Christian (and human) life while offering deep comfort in the midst of suffering that doesn't seem to have a reason (from a human point of view).
While I don't share the Lutheran view of baptism or the Lord's Supper (though I am coming from the the Magisterial wing of Reformation theology), the things that most Christians will agree with Veith on – and Luther – that are sorely underrepresented in other Protestant traditions are The Theology of the Cross and Luther's understanding of vocation, particularly through a Two Kingdoms lens. Again, different Protestant traditions may balk at some points that Veith makes about these two great doctrines, but ultimately, I think most Protestants will see a richness in these areas of theology that may be emphasized differently in other traditions. I, for one, have been deeply encouraged by Luther's view on vocation. It's practical and clear. As for The Theology of the Cross, this may be Luther's greatest gift to Protestants that's least taught among other Protestant groups. I will not try to summarize the Theology of the Cross here, but I appreciate that it gives, again, practical answers to the problem of suffering. It does not try to explain away suffering, instead, it leans into suffering as a part of the Christian (and human) life while offering deep comfort in the midst of suffering that doesn't seem to have a reason (from a human point of view).
December 1, 2019
This is now my top book for those seeking an introduction to Christianity and/or those wanting to understand the different philosophical and theological approaches to life, and especially LCMS Lutheran life with God.
Adolf Koeberle notes three kinds of spiritual aspiration: moralism, in which the will seeks to achieve perfection of conduct; speculation, in which the mind seeks to achieve perfection of understanding; and mysticism, in which the soul seeks to achieve perfection by becoming one with God
"Adolf Koeberle notes three kinds of spiritual aspiration: moralism, in which the will seeks to achieve perfection of conduct; speculation, in which the mind seeks to achieve perfection of understanding; and mysticism, in which the soul seeks to achieve perfection by becoming one with God."
I grew up in a Baptist moralist tradition -- and I was never close to good enough. I spent a lot of time in speculation -- the endless search for more and more knowledge and "wisdom" -- and nobody is ever saved by knowledge!
Man, especially in our generally materialist and hyper-secular world, really likes to think that he is somehow in control!
"Being helpless and utterly dependent, however, is precisely our spiritual condition. We are utterly helpless to save ourselves. We are utterly dependent on God. Saving faith involves giving up on our pretensions of being self-sufficient, strong, and in control."
Lutherans believe that God does it all -- which is the only way that works since we weak humans are way to weak and sinful even begin to save ourselves!
"Lutheran spirituality is a sacramental spirituality, centered in the conviction that the Holy Spirit actually descends in the waters of Baptism and that Christ is really present in the bread and wine of Holy Communion."
Adolf Koeberle notes three kinds of spiritual aspiration: moralism, in which the will seeks to achieve perfection of conduct; speculation, in which the mind seeks to achieve perfection of understanding; and mysticism, in which the soul seeks to achieve perfection by becoming one with God
"Adolf Koeberle notes three kinds of spiritual aspiration: moralism, in which the will seeks to achieve perfection of conduct; speculation, in which the mind seeks to achieve perfection of understanding; and mysticism, in which the soul seeks to achieve perfection by becoming one with God."
I grew up in a Baptist moralist tradition -- and I was never close to good enough. I spent a lot of time in speculation -- the endless search for more and more knowledge and "wisdom" -- and nobody is ever saved by knowledge!
Man, especially in our generally materialist and hyper-secular world, really likes to think that he is somehow in control!
"Being helpless and utterly dependent, however, is precisely our spiritual condition. We are utterly helpless to save ourselves. We are utterly dependent on God. Saving faith involves giving up on our pretensions of being self-sufficient, strong, and in control."
Lutherans believe that God does it all -- which is the only way that works since we weak humans are way to weak and sinful even begin to save ourselves!
"Lutheran spirituality is a sacramental spirituality, centered in the conviction that the Holy Spirit actually descends in the waters of Baptism and that Christ is really present in the bread and wine of Holy Communion."
November 16, 2024
This book is rich in theology, and that theology is comforting. In a world where the gospel so easily becomes blurred with the law, this book demonstrates one of the Lutheran distinctives of God's free gift of grace and the subsequent third use of the law. This concept becomes clear when the author explains the Lutheran doctrine of "vocation". This doctrine is one that I believe so many Christians could benefit from. Many Christians leave church every week hearing the gospel, but then believing that they must do good works to prove themselves to God, rather than using those works to love their neighbor.
The author also does a wonderful job at demonstrating the objective nature of Christianity and how the Lutheran theology draws that objectivity out. God is not a distant deity looking down on us. Rather, He humbled himself in the form of a man to earn our salvation for us, and he continues to come to us every Sunday- this time in the form of bread, wine, and the preaching of his word. The word became flesh and dwelt among us, and the word continues to come into our ears every Sunday. That word then takes shape in the body and soul of all believers. The author does an excellent job of demonstrating these objective means of grace that bring comfort to all believers and grant the freedom that only Christ can provide.
The author also does a wonderful job at demonstrating the objective nature of Christianity and how the Lutheran theology draws that objectivity out. God is not a distant deity looking down on us. Rather, He humbled himself in the form of a man to earn our salvation for us, and he continues to come to us every Sunday- this time in the form of bread, wine, and the preaching of his word. The word became flesh and dwelt among us, and the word continues to come into our ears every Sunday. That word then takes shape in the body and soul of all believers. The author does an excellent job of demonstrating these objective means of grace that bring comfort to all believers and grant the freedom that only Christ can provide.
December 23, 2024
This book is so simple, in the most respectful and eloquent sense, that you hardly recognize the depth which it goes. It is a short, brilliant treatise on the Lutheran faith written to the layman from the perspective of a layman—although a very learned and wise one. However, it’s not a dry theological or exegetical exposition, but rather a very practical and sharp journey through the spiritual
theology of Lutheranism juxtaposed with modernity and the world. Veith shows the fatal flaws and ails of modern ‘spirituality’ while also gently showing the cure. Veiths journey and overall message is so relatable, and the truths he displays are greatly magnified 25 years on from its release. I recommend this to every new Lutheran, but in truth, it’s one of those books that everyone can be edified by. You need not really even be Lutheran let alone Christian to understand the broad concepts. And it is uniquely un-pretentious, unlike like 99% of spirituality “self-help” books out today. Of course, it is the opposite of such books, since it highlights that any help has nothing to do with self, but everything to do with what was done for ourselves—by Him. All in all, you will find great meaning and great hope in this very underrated book.
theology of Lutheranism juxtaposed with modernity and the world. Veith shows the fatal flaws and ails of modern ‘spirituality’ while also gently showing the cure. Veiths journey and overall message is so relatable, and the truths he displays are greatly magnified 25 years on from its release. I recommend this to every new Lutheran, but in truth, it’s one of those books that everyone can be edified by. You need not really even be Lutheran let alone Christian to understand the broad concepts. And it is uniquely un-pretentious, unlike like 99% of spirituality “self-help” books out today. Of course, it is the opposite of such books, since it highlights that any help has nothing to do with self, but everything to do with what was done for ourselves—by Him. All in all, you will find great meaning and great hope in this very underrated book.
April 26, 2020
I've waited for a while before writing this review because I'm not sure I can put into words the profundity of parts of the book. I have been a Lutheran all my life, so I was already familiar with some of the distinctiveness that Veith tries to bring out in his simple explanation of Lutheran teaching and worship, what he termed "spirituality." I understand reverence for the Word and the mystery of the Means of Grace (not perfectly, of course, I continue to learn more every day!) I was even familiar with the theology of the cross and doctrine of vocation. What really struck me while reading this was just how many implications these teachings have in various areas of life. After reading, it seemed I was seeing cross and glory and vocations everywhere. More than that, I was able to see where distress in my life stemmed from a misapplication of two kingdoms or not having my focus properly adjusted. I highly recommend this book for those who wish to understand more about "What's up with those Lutherans?" or even for Lutherans who want to appreciate glory in the every day aspects of their worship.
October 9, 2022
The Spirituality of the Cross is an excellent book on Christianity in general & Lutheran theology & spirituality in particular. Gene Veith does it in a way that is real, a bit personal & accessible to many readers. He writes about his own spiritual journey & how he came to be a Lutheran & does a nice job of writing on how other spiritual practices left him feeling lacking without being condescending. He does a good job of explaining Lutheran practices and beliefs without diving too deep into the complexities & unfamiliar terms. It reads like a freshman college level book instead of a masters thesis. Our pastor used the book as part of an adult confirmation class in conjunction with the small catechism. A person could read this book on his own & walk away with a reasonable understanding of Lutheran beliefs & compare it with the teachings of other denominations. My only critique is that it is occasionally dry reading & may use a few unfamiliar terms here & there to the uninitiated. It's a good read overall & no wonder that it's in it's third edition now. It's a book that I feel like I could use a quick reference or recommend to others.
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