The Inspiration of Scripture. Chapters 9-10

The orthodox Lutheran theologians of the seventeenth century regarded Scripture as the only source of revealed theology.

The doctrine of the Word of God emphasizes its role primarily as a principium cognoscenti, rather than as a principium operandi.

According to Quenstedt, the Word of God, including Scripture and the verbum externum, lacks intrinsic divine power.

The Word of God acts as the moving cause in man’s conversion, regeneration, and salvation.

The Holy Spirit ordinarily works conversion and faith with and through the Word as the usual means of working spiritual effects.

The Word of God is considered a passive instrument (instrumentum passivum) that requires external activation to be effective.

The Gospel offers righteousness and salvation but does not actually confer these blessings on its recipients.

The power of the Word is symbolic or theoretical, rather than real and true.

The efficacy of the Word of God is inherent in the letters, syllables, and words as they are written.

According to Calov, the Word of God is powerful intrinsically and maintains this power even apart from its use (ante & extra usum).

The union of the Spirit and the Word is not a consistent theme in the teachings of orthodox Lutheran theologians.

The dogmaticians argue that the work of the Holy Spirit and the work of the Word of God are two separate and distinct operations.

The Gospel, as a means of grace, is effective primarily because it brings Christ Himself to those who hear it.

The Lutheran dogmaticians of the seventeenth century were primarily focused on dogmatics, neglecting Biblical theology and sound Scriptural exegesis.

The dogmaticians' exegetical works, often overshadowed by their doctrinal discussions, provide a more balanced and comprehensive understanding of their views on revelation, efficacy, and the uniqueness of the Word.

Polemical motives had a significant influence on the dogmaticians' doctrinal writings, often leading to unbalanced presentations, particularly in their treatment of Scripture.

The dogmaticians’ approach to Biblical exegesis was limited and did not involve any original or independent investigation.

The Lutheran dogmaticians of the seventeenth century adopted a mechanical theory of inspiration, denying any active role of human authors in Scripture writing.

The concept of 'sola scriptura' was central to the dogmaticians' methodology, influencing their interpretation of Scripture's authority and inspiration.

The dogmaticians’ anthropology, emphasizing the spiritual perversity and moral corruption of the natural man, had a significant bearing on their doctrine of inspiration.

There is a clear analogy between Christology and inspiration in the theology of the Lutheran dogmaticians, as indicated by their similar use of terminology in both areas.

The dogmaticians considered Scripture to be an instrument of the Spirit in soteriological activity, similar to the role of Christ’s human nature in His mediatorial office.

The dogmaticians’ devotion to the principle of 'sola scriptura' led to a neglect of the central Lutheran doctrine of 'sola fide' (justification by faith).