This giant of a Lutheran, Bob Preus, here in his final book shows that real Lutheranism and real Roman Catholicism are radically different. What kind of Lutheran and what kind of Roman Catholic? Those who follow there official, historical, published beliefs.

Preus carefully shows that the recent announced settling of the theological differences through the publishing of "The Joint Declaration of Justification" is premature and not honest in its conclusions.

For centuries and still today, the major difference which separates confessions in Christianity is this doctrine of justification. Here Preus offers evidence from Scripture, the Lutheran Confessions and from church history that unless there is true agreement in all doctrine, there is no true theological settlement, only a false ornamentation of external unity.

Such is our ecumenical times, and as always, confessors of the truth have such to contend with. Dr. Preus will go down in history as one fine and valiant contender for the faith handed down. May we who inherit such fine examples continue in his stead, and contend for the three Reformational solas without being contenious.

This is a major work of first class. Written so many can feast at the nourishing truth laid out so cogently here. May the Lord bless all who read this substantial theological work.

Shortly after the reformation and Counter-Reformation, a vivid difference existed between Lutheran and Roman Catholic confessions on the doctrine of justification. One needs only to look a Martin Chemnitz' four giant tomes on the examination of the Council of Trent to know this was true--and widely known. Nevertheless, today, many Lutherans and Catholics claim that the difference between their confessions is really not such a giant chasm.

Dr. Robert Preus, however, would disagree that true differences between Lutheranism and Roman Catholicism no longer exist. In this, his final book before his death in November 1995, Dr. Robert Preus shows through recent documents and scholarship that true agreement has not really been reached between these two churches.

Dr. Preus shows that the priority in dialogues between Lutherans and Catholics is "external unity and external peace among the churches." (pg. 106) He brings to the fore that new definitions to define old terms have taken place instead of true agreement: "an amalgam of the old Lutheran and Roman Catholic definitions, or rather, a pasting together of the two disparate sets of definitions--sort of like a treaty." (pg. 111) Preus unmasks that agreements like the Joint Declaration are really vehicles that explain away true doctrinal differences as mere non-divisive differences.

Nevertheless, true differences do exist between Roman Catholicism and confession, orthodox Lutheranism. Here are a few for starters: 1) the authority of Scripture, 2) the doctrine of justification, the focus of this book, 3) the authority of the pope, 4) the number and the nature of the sacraments, and 5) the role of the Virgin Mary and the saints.

Buy the book to read the searing truth told in a non-vehement way. For "when two parties say they depend upon the saving grace of God for salvation, and by grace one party (the Lutherans) means the saving, loving disposition of God and the other party (the Roman Catholics) means an infused quality, can they be said to share a common confession?" (p. 54.) If you want to believe that no doctrinal differences exist and you like plugging your ears and singing happy melodies, then avoid this book. However, all truth seekers need to buy this book while it is still in print!

Having studied under David Scaer, I have come to appreciate his insights and his dedication to the confession of the Christian faith. He is a man who leaves no stone unturned, who questions traditional views yet always finds a way to support and teach what Scripture says and what the Church has always taught. Most importantly, Dr. Scaer does not locate his theological security in the ability to re-hash what everyone else said before, nor does he assume that his experiences of Christianity are normative simply because they are his own. Rather, Dr. Scaer questions his own views and subordinates them to the person, words and work of Jesus.

These qualities in the writer provide for a solid presentation of the Lutheran understanding of Christology. For those of you who may be reading this review and are not yet familiar with this term, let me explain: Christology is the study of Christ's person and work as the Scriptures describe Him. Particularly, the Person of Jesus is a phrase used to speak about the fact that Jesus is truly 100% God at the same time as truly 100% man, with distinctions but no divisions between the two natures. Christ's work concentrates on the area of His atonement for all sin on the cross, His justification of sinners, His Resurrection, His life, His teachings, etc.

Many things make this book valuable. First, Dr. Scaer tries to address modern heresies on their own ground. Instead of providing an alternate framework to posit questions, Dr. Scaer tries to argue from the inside out - and then watches as the faulty arguments fall under their own weight. He engages the Quest for the Historical Jesus, 20th century theologians of all kinds, and current views. At the same time, Scaer addresses the theological differences between various groups (ex: the classic tensions between historical Lutheranism and historical Calvinism).

Second, though this book is short, it condenses a great amount of thought into it. In many ways, Scaer's books are like springboards for new and deeper considerations. For example, Scaer comments on the Calvinist Christological view that the finite flesh of the man Jesus is incapable of the infinite Son of God, and so (acc. to some Calvinists) the Son can also be found outside the Man. Lutherans have always asserted that this Calvinist view denies the Incarnation, but Scaer brings up some more points to consider. "If the finite is intrinsically incapable of entering into union with the infinite, then the finite has the possibility of being an obstacle to the infinite, and thereby, at this one point, superior to it" (pg. 26).

Here is another thought: "The crucifixion, more than any other moment in the history of the world, or Israel, or even of the life of Jesus, is the greatest manifestation of God's essence. It is not without purpose that the first two evangelists concentrate the testimonies that Jesus is God's Son in the moment of the cross (Mt 27:40, 43, 54, Mk 15:39). The cross is an affirmation of God's triune essence and not incidental to it. Only when God is thought of in majestic and transcendental categories and not in terms of love and compassion is the cross with its suffering a contradiction or paradox" (pg. 75).

In summary, I strongly recommend this book. The language may be challenging at times for the inexperienced (but such is the case with many good theological books... the best way to learn the language is to start reading). Scaer organizes his material around the themes of the Creed. A thorough book for its size and one that I will continue to read.

Bob Preus is one of the giants of our time in conservative Christianity, especially from his service in the inerrancy movement. Here, former students and colleagues honor him with solid theological essays.

Especially standing out in my reading were the ones by Marquart (on justification in the Reformation) and Hamann on confessional stance to apartheid.

Worth reading and rereading and reference.