The Inspiration of Scripture. Chapters 9-10
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Questions and Answers

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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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.

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

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

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

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

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

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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.

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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.

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

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