The process envisioned for the creation of e-Clavis: Christian Apocrypha is to enlist members of NASSCAL to contribute entries on texts on which they have already completed, or are in the process of completing, a substantial body of work. Essentially, the contributors will be required to simply reformat and slightly augment bibliographies that are already largely complete and, presumably, being continually updated. Along with print resources, each entry includes also a detailed description (a summary, the various titles used in scholarship, clavis numbers, and identification of related literature), an inventory of manuscript sources (with online images where available), an extensive bibliography (including online resources), and information about the text’s use in iconography and popular culture.
For the complete (but certainly expandable) list of texts covered, visit the e-Clavis page at NASSCAL.com: http://www.nasscal.com/e-clavis-christian-apocrypha/
Seems something that might be of interest to persons who would find it interesting.
The Christian Church in Germany acts in a social context which is characterized by significant cultural and religious changes. On the one hand there is a loss of interest in Christianity and its expressions, on the other hand various religious orientations reveal a yearning for spirituality. How can the church under the current conditions develop a new understanding of its tasks in society? The institutional and organisational structures of the church, do they have to be redefined? These issues have been considered by the 17th annual meeting of the Rudolf-Bultmann-Society whose contributions are documented in the present volume.
The volume has been sent thanks to the generosity of the publisher to the members of the Rudolf Bultmann Gesellschaft.
I attend a church which has cancelled its evening service so that our members can watch the Super Bowl without feeling conflicted. In my opinion you owe those churches which have made this choice an apology. We are just as much Christians as you are. We know Christ too.
Jacob Sadoleto’s an able and learned man, and the papists took him up into the number of the cardinals in the hope that he might write against us. But he has no understanding, as may be seen clearly in his commentary on Psalm 51. What alien and absurd notions he introduces into the psalm! Dear God, help us! Let thy good Spirit guide us into the right path!
These arrogant and unlearned papists can’t govern the church because they write nothing, they read nothing, but, firmly saddled in the pride of possession, they cry out that the decrees of the fathers are not to be questioned and decisions made are not to be disputed, otherwise one would have to dance to the tune of every little brother. For this reason the pope, possessed by demons, defends his tryranny with the canon ‘Si papa.’
This canon states dearly: If the pope should lead the whole world into the control of hell, he is nevertheless not to be contradicted. It’s a terrible thing that on account of the authority of this man we must lose our souls, which Christ redeemed with his precious blood. Christ says, ‘I will not cast out anybody who comes to me’ [John 6:37]. On the other hand, the pope says, ‘As I will it, so I command it; you must perish rather than resist me.’ Therefore the pope, whom our princes adore, is full of devils. He must be exterminated by the Word and by prayer.” — Martin Luther
If your church has to supplement its member’s lives with adverts on the radio or TV this only means that they aren’t living the Gospel.
I’m pretty sure Luther could take Calvin. The former was a pudgy monk and the latter was a skinny and frail sickly lad.
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.
I’ve been sent a review copy and have spent the last couple of days reading it (though to be fair it can easily be read in a day). Thomas handles the material he does handle well enough but he makes the same mistake that too many make when they talk about something they call ‘Reformed Theology’ – they only mean ‘Calvinism’.
Indeed, there seems to be some absurd notion out there that Reformed theology equals Calvinism and Calvinism equals Reformed Theology. And that is historically totally inaccurate.
To be sure, the title of the book leads readers to believe that Luther and Calvin’s views will be the core of the work but then Thomas insists, pathologically, on talking about ‘Reformed Theology’ without so much as referencing Zwingli or Oecolampadius even though he does mention Leithart and Melanchthon. Melanchthon, of course, is worthy of mention but Leithart? While excluding Oecolampadius and Zwingli? Ridiculous.
Even the sources which Thomas utilizes for his explication of Calvinism (I shan’t call his explication an explication of Reformed Theology because it isn’t) are quite narrow. Horton and Sproul are, by and large, good scholars. But no one believes, do they, that they are the standard bearers of Reformed thought. And if they do, they shouldn’t.
Thomas’s problem is that he left Calvinism (Presbyterian type) and adopted Lutheranism. He has an ax to grind and grind it he does. Regularly throughout we are informed that the Lutheran viewpoint is the more scriptural viewpoint. And, naturally, Thomas is free to believe that if he wishes. He is not, however, justified in saying that the Lutheran viewpoint is more scripturally oriented when he ignores Zwingli and other founding Reformed thinkers with the aplomb of a blonde cheerleader ignoring the hapless chess club geek at the school prom.
I would very much like to recommend this book, but I cannot. Unless the potential reader is a Lutheran apologist. Then, and only then, will it be found useful. Otherwise, it has been placed in the scales of theological enquiry and found wanting.