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What are the differences between Lutherans and Calvinists, and do they really matter? In Wittenberg vs. Geneva, Brian Thomas provides a biblical defense of the key doctrines that have divided the Lutheran and Reformed traditions for nearly five centuries.
It is especially written to help those who may have an interest in the Lutheran church, but are concerned that her stance on doctrines like predestination or the sacraments may not have biblical support. To get to the heart of the matter, Pastor Thomas focuses solely upon those crucial scriptural texts that have led Lutheran and Reformed scholars down different paths to disparate conclusions as he spars with popular Calvinist theologians from the past and the present.
- Sales Rank: #739013 in eBooks
- Published on: 2016-02-18
- Released on: 2016-02-18
- Format: Kindle eBook
Review
"Respectful engagement' isn't always the phrase that comes to mind in Lutheran and Reformed polemics over the past five centuries. This book is a refreshing exception. Although I demur from some of his descriptions of Reformed views, the author provides a lively defense of Lutheran distinctives with scriptural and theological arguments. This book fills an important gap." -Michael S. Horton
About the Author
Brian Thomas has a bachelor s degree in biology and a master s in biotechnology from Stephen F. Austin State University in Texas. He taught biology, chemistry, and anatomy at Dallas Baptist University and is the Science Writer at Institute for Creation Research.
Most helpful customer reviews
15 of 18 people found the following review helpful.
Why Lutherans Are Not Calvinists
By Bror Erickson
As a Lutheran, I have always found the relationship with the Reformed world to be rather peculiar. For instance, it is curious how often Calvinists quote Luther positively. I’m always left with the bewildering thought that perhaps they should listen to him then… Most often, it comes off as feint praise. However in recent years, I have noticed a curious tendency among Reformed to think that Lutherans are actually just another branch of the Reformed who just like the liturgy or something. And in the protestant world (the one us Lutherans often call reformed because we know it annoys the Reformed, but also because the reformed have far more in common with each other than they would really like to admit) we see a familiar pattern. The people bounce back and forth like a ping pong ball between Arminianism and Calvinism, and then the ball gets a weird spin and ends up in the Roman Catholic, Eastern Orthodox or Buddhist camp. The Lutheran faith is rarely if ever investigated as perhaps having something unique to say concerning their struggles. And I don’t think it is because Lutherans aren’t trying to get their message heard. I think it is a combination of a few things that cause this to happen. Calvin thought he was Lutheran, and so the Reformed think Luther is Calvinist. Their theologians quote him to that effect as theirs, and in doing so often misrepresent him. The language often sounds the same but means vastly different things depending on if you are in the reformed or Lutheran camp.
So Brian W. Thomas does us Lutherans a great service by putting his voice in the ring to show up the differences and explaining' just why it is Calvin wasn’t a Lutheran, Lutherans aren’t Reformed and why Lutherans are right. He is in a unique position to do this. In the introduction he explains this, he was not raised in the faith. When he did become Christian he spent much time in the Presbyterian (reformed) Church before investigating the Lutheran faith and coming to see that it truly held to Sola Scriptura better than the other traditions presenting themselves. In other words, it was his firm conviction that the Holy Scriptures are in fact the word of God that led him to become a Lutheran. This being the case, he knows both sides well, and that shows in the very systematic approach he takes to explaining the differences and the resources he engages in the endeavor.
Some previous reviewers here are disappointed with Brian’s portrayal of the Reformed position. I think their disappointment ought to be with their theologians and not Brian. Brian takes them for what they say. He engages Sproul as well as Horton quite a bit. These are perhaps popular theologians, but then Brian is writing a book for the populace. He is writing for the people who flock to hear Sproul and Horton and still have questions. He does cite a good many other reformed sources. And I think it is fair to say that if he has misrepresented the reformed position it is only because the reformed position has not been properly presented by these theologians. Yet, if it is the case that these men are not presenting the reformed faith properly, why have they become so popular in the reformed world?
The structure of the book is seven chapters dealing with the biggest divides between Lutheran and Reformed thought: atonement, predestination, the sacraments (four chapters) and the concept of perseverance. In each chapter the Reformed view is thoroughly fleshed out before the holes in it are shown and the Lutheran approach is given. Again, Thomas uses ample sources respected by both the reformed world and the Lutheran world to make his case. He also shows himself to be quite an adept exegete in his own right as he endeavors to make the argument from scripture alone.
I believe many will find this book to be helpful, pastors will especially enjoy having a new resource to recommend to the young, restless and 'reformed, who are perhaps a bit more anxious about their election than they are just restless. I find that Brian’s writing is extremely thorough especially for the space given for a popular book like this, but those who would perhaps like more study should find in the footnotes many excellent resources for further study. Great Book!
15 of 19 people found the following review helpful.
A Poor Attempt With Good Intent
By A&J Torrey
NOTE: There are many rich text features (links, italics, etc.) that are not present in the Amazon form of this review.
I was recently given the opportunity to review Wittenberg Vs. Geneva by Brian Thomas. Having just finished a thorough reading of Jordan Cooper's The Great Divide: A Lutheran Evaluation of Reformed Theology, I was excited for a secondary book to compare. Similar to Cooper, Thomas promises to engage the two traditions of the reformation and move the discussion forward. I have tried my best to be a conduit for such dialogue. Unfortunately, Wittenberg Vs. Geneva is a huge step backwards. I originally planned on doing a full, formal review (no first person pronouns & page numbers). Unfortunately, the ridiculousness within this book forced me to set it down halfway through. Adding misery to this writing experience, the physical review copy never arrived so I am without physical page numbers. All quotations are from the ePub version.
The first big issue was Thomas' use of Reformed sources (interestingly this was an issue some Reformed individuals had with Cooper). Thomas admits in the introduction that he has "engaged the works of Presbyterian pastor and theologian, R.C. Sproul, more than any other" and that the astute reader will recognize that throughout the book. This is no slight to Saint Sproul, but his work has been intentionally oriented towards laymen. It has great levels of clarity, but it is written to a larger, less engaged audience. This of itself is not a problem if the extensive Sproul-sourcing was complimented by some deeper Reformed thinkers - it is not. The only time more scholastic opinions are brought in are for brief details of Reformed exegesis. This means that more high-level, thorough, and systematic explanations of Reformed theology get simplified repeatedly. I do not want to harp on this point too early, but in his general disagreements, Thomas rarely engages anyone outside of Sproul. An even bigger issue is that Thomas does not seem to have read Sproul adequately or faithfully.
For starters, Thomas quotes Sproul's pulpit series as "commentary" which is a mild inflation of its intent and depth. Further, he draws conclusions for the entire Reformed Tradition based upon what chapters do and do not exists in popular books by Sproul — "It speaks volumes that in two of Sproul's most popular books...the sacraments are not even considered...they simply do not factor into a Reformed ordo salutis, which is why they are not very significant in the life of the Reformed body as a whole." This constitutes one of the grossest logical jumps I have perceived in ecumenical discussions. There is even a section entitled "Spiritus Sanctus" in which Thomas states "Sproul believes" (referencing Truths We Confess 3:95) when the actual quotation is a reference to Rome's view! This is unfortunate writing. Far too easily Thomas slips into personal affronts to Sproul instead of engaging the Reformed Tradition (e.g. "Sproul seems far more confident in his own logical consistency than Paul who is humbled by such contemplation," "Sproul provides no evidence," "if Sproul's claim concerning Luther was true," "I believe Sproul is too quick to dismiss the weight of Paul's Old Testament citations," "Sproul and Horton depreciate the sacraments," "Sproul's use of Luther is selective and misleading," "I appreciate Sproul's concern...but faith must have something to cling to," "As Sproul defines it"). If one wishes to engage R.C. Sproul then let that be the title and subject of the book. But as I have previously suggested, not only does Sproul count unfairly as Thomas' major Reformed source, but it does not seem that he is a good or fair reader of him.
Because of this, Thomas says some rather strange and unrecognizable things about the Reformed Tradition. He first states that "the Lord's Supper is celebrated infrequently" in the Reformed Tradition. This is unsubstantiated and directly against the emphasis of word, sacrament, and discipline found in Calvin and the Reformed church (Belgic Confession Article 29). In this vein, he attempts to contrast the Reformed emphasis on preaching with the Lutheran emphasis on the Supper (a point on which I agree). But he takes it too far when he states the Lutheran church "has the advantage of specifying that it [the Lord's Supper] is a word specifically 'for you'" — as if this is not true in Reformed churches. But Thomas does not mention the Heidelberg which states, "as surely as I see with my eyes the bread of the Lord broken for me and the cup shared with me, so surely his body was offered and broken for me and his blood poured out for me on the cross" (Q&A 75) [emphasis added]. Nor does Thomas mention Calvin who said, "Therefore, when we approach to the holy table, let us not only remember in general that the world has been redeemed by the blood of Christ, but let every one consider for himself that his own sins have been expiated" (Calvin's commentary on the Gospels and quoted in Horton's Introducing Covenant Theology) [emphasis added].
Thomas simply does not seem fluent in Reformed sources. These two examples are not the far reaches of the Reformed fringe (which has influenced me and been promoted in review form here). These are basic Reformed resources. I must repeat a previous lament that Calvin's support of the "Lutheran position" in 2 Peter goes unnoticed when discussing limited atonement (I've discussed that here). Brian Thomas also misunderstands "common grace" in the Reformed Tradition taking only half of the historical depiction (e.g restraint from sin) and equating it with the second use of the law (I would instead suggest this podcast and specifically Cornelius Van Til's Common Grace and the Gospel). It is quite clear that the Lutheran understanding of Law/Gospel is distinct from Reformed versions, but his simplification of common grace does not accurately depict any Reformed position. Further, it is clinically unfair that in a chapter speaking about sacramental efficacy, Thomas ignores the WCF which states "the grace promised is not only offered, but really exhibited, and conferred" (WCF XXVIII.VI). In a chapter intended to show how the Reformed Tradition depreciates the sacraments and their importance, Thomas leaves out a wide range of Reformed thought on sacramental efficacy (e.g. The Second Helvetic Confession on Baptism). No one benefits from these simplistic reductions.
It pains me to admit that I could not in good conscience finish the book. The list of highlighted misrepresentations grew to be unbearable in my mind and written notes. No positive dialogue would result from a complete reading. Instead, I have attempted to lay forth only some of the incorrect depictions offered in Wittenberg Vs. Geneva. For interested Lutherans, Jordan Cooper's The Great Divide is infinitely more faithful in its depiction of the Reformed Tradition. I would recommend that all theologically minded dialogue partners pursue reading his work.
Disclosure of Material Connection: I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission's 16 CFR, Part 255: "Guides Concerning the Use of Endorsements and Testimonials in Advertising.
3 of 3 people found the following review helpful.
A Good Book on Lutheran Doctrine
By Anonymous User
There are many things that I have really come to appreciate about Lutheranism. I believe their emphasis on the Law/Gospel distinction is admirable although I would differ slightly on how it is defined. I have also come to appreciate the Lutheran expression of the two kingdoms but even here have some reservations. Then there are the Lutheran doctrines which I just plain don't understand. Among those are (were) their doctrines of predestination and the sacraments.
Wittenberg vs. Geneva is a book that was intended to take these very issues and present them as if (as the subtitle indicates) in a head to head bout. This appealed to me. I am not one to simply dismiss a belief only on the basis of not understanding the view. I want to learn what others believe and do the hard work of digging into the Biblical text to see if what is confessed is the same as what is expressed in the pages of scripture. I also have an abiding interest in seeing opposing views hashed out in an open and civil discussion. In this sense I was disappointed in the book. However, there are many redeeming qualities about Wittenberg vs. Geneva that make it worth purchasing and reading.
Before I discuss the reasons why you should by this book I want to talk a little about where this book failed to meet expectations. Wittenberg vs. Geneva is billed as an open debate. The cover is cleverly designed like an old fashion ringside boxing bill. You have the two contestants (Luther & Calvin) facing one another with a bright and bold Wittenberg vs Geneva Head to Head! in the middle. The cover also includes phrases such as "One Night Only!" and "Get a Ringside Seat!" . So naturally I expected to read not one, but two authors representing their own views. I expected a theological title fight. However, what I got was more akin to my childhood friend playing both players in Mike Tyson's Punch Out on his Nintendo. In this familiar scene from my childhood, my buddy would choose two players and proceed to rack up points and knockouts with his player while the opposing player simply stood there and took it; unable to defend himself because there was nobody there to animate him. It's one thing to truly engage in a bout with an opposing view. It is quite another thing to not invite a second player to defend himself. This is the feeling I had while reading the book.
To be fair, Brian Thomas used a lot of quotations from reformed theologians. However, he didn't shy away from throwing a stray punch from time to time by not adequately representing the opposition. In this sense Wittenberg vs. Geneva is not really a bout between two views at all; but a brilliant player who is good at what he does demonstrating the strengths of his own position all the while projecting a sense of helplessness on his opponent. It was simply not a fair fight.
I don't want it to sound as if this was a dirty fight. If you have ever tried to faithfully represent an opposing view you understand what a monumental task this truly is. Even if you are able to articulate an opposing view adequately it is nearly impossible to do so with the proper presuppositions required to faithfully represent the view. We simply have a difficult time escaping our own interpretive grid and try as we may, it is not easy to interpret another view from their presuppositions rather than from our own. So I want to be fair when critiquing the author for this. I believe he did an outstanding job all things considered. However, he sometimes came across as having a poor understanding of reformed theology. I believe this is because he was viewing Reformed doctrines from a Lutheran perspective. From his vantage point, some of the finer distinctives and subtle nuances of the Reformed view were unclear because they were being observed through a Lutheran lens.
All this aside . . . I absolutely LOVED this book! I have never come across a book that has so clearly articulated the Lutheran view. This alone s worth the price of admission for this theological "bout". I gained a whole new appreciation for the Lutheran view of election and have begun to see how it is in fact faithful to the Biblical text (from a Lutheran foundation that is). For the first time, I began to see that not only is the Lutheran doctrine of election based upon sound exegesis, but it should be considered thoroughly orthodox. I was impressed with the way in which Thomas set out to demonstrate the greater context of Romans 9-11 and proceeded to demonstrate that Romans 9 is not primarily about individual election to salvation, but one part of a greater argument that the apostle is making about the past, present and future of Israel and the inclusion of Gentiles into the true Israel. Although I did not find it convincing enough to do an 'about face' on the doctrine of double predestination, I found myself understanding their position better and seeing how they come to the conclusion they do.
One of the important interpretive principles that Thomas starts with is that we should not go beyond what scripture says. I can appreciate this and this is where I am susceptible to accepting the Lutheran view of election. If indeed Romans 9 is not speaking of individual election, but instead is recapitulating Israel's history to show God's faithfulness to His promise, then the Lutherans have a strong case for leaving it as a divine mystery rather than trying to define a double predestination.
However, immediately after doing a fine job at demonstrating that we Reformed folk may be guilty of relying on reason and internal consistency for support of limited atonement, Thomas goes on to make the same error he accused his Reformed brothers and sisters of committing by going beyond what scripture says about the Lord's Supper! It should be noted here that although I am Reformed in many areas, I have a difficult time accepting the Reformed (and Lutheran) view of communion. The reason why is that I do not believe that either camp has it right in how they interpret 1 Corinthians 11:27 ("Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord"). If Thomas would have paid as close attention to the context of 1 Corinthians 11 as he did with Romans 9 I am confident that he would see that the "unworthy manner" Paul is referring to has nothing to do with the faith of the individual and everything to do with the manner in which they are not considering others as important as themselves. In fact, their mistreatment of others in the body was so poor that Paul said, when they get together, it isn't even the Lord's Supper that they are eating. Their selfishness and pride and despising the body was so great that it was blaspheming the very symbol of the bread. If the context of 1 Corinthians 11 is allowed to define what the "unworthy manner" is in verse 27, then the greater sin is not partaking if you haven't been deemed worthy, but rather, withholding it from a member of the covenant community! The context of 1 Corinthians 11 was completely missed in favor of tradition; and Thomas, to his discredit, committed the same error he so readily accused the Reformed camp of committing with election.
Despite the weaknesses of Wittenberg vs. Geneva there is so much in the book to gain from that I wouldn't hesitate to recommend it to anyone who is curious about the Lutheran doctrines of election and the sacraments. I haven't read a book on Lutheran theology that was articulated so clearly and made the doctrines so easy to understand. Even more than that, Thomas did an outstanding job demonstrating the Lutheran commitment to scripture in defining their doctrine.
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Disclosure of Material Connection: I received this book free from New Reformation Press in exchange for an online review. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255: “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”
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