# LCMS Convention Workbook_St. Louis Missouri_2019_S249
# Machine transcription, uncorrected — CHI Digital Archive (demonstration)

II. THEOLOGICAL DOCUMENTS­­—COMMISSION ON THEOLOGY AND CHURCH RELATIONS
thoughts, including emotions and even religious experiences, take place. There is absolutely no
sign of any immaterial element in the process, no evidence for stuff called spirit.” 6

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Our human reason is not the final authority. Human reason is a gift and a servant and, though
limited, it can help us find the best ways to serve our neighbor, things about which Scripture is
silent. Scripture does not teach us about plumbing or automotive repair. It tells us to love our
neighbor as ourselves, but leaves the techniques to our human ingenuity. Science is a servant of
God’s Word, not a judge over it. Science can serve as an instrument to help us love and serve our
neighbor.

Read Job 38:1–11 and Romans 1:19–20. What kinds of things does the book of nature tell us
about God? Read 2 Timothy 3:14–17. What has God revealed in His Word that cannot be read
in the book of nature?

Consider your own career and daily activities. Even if you do not work in a scientific field, how
have scientific discoveries helped you to love and serve others? How have those in scientific and
medical fields helped you, your family or friends?

The authority of Scripture and the proper role of reason
(In Christ All things Hold Together, page 17)
“We believe, teach, and confess that the only rule and guiding principle according to which all
teachings and teachers are to be evaluated and judged are the prophetic and apostolic writings
of the Old and New Testaments alone, as it is written, ‘Your word is a lamp to my feet and a light
to my path’ (Ps. 119 [:105]), and Saint Paul: ‘If … an angel from heaven should proclaim to you
something contrary, … let that one be accursed!’ (Gal. 1[:8]). 7
As Lutherans we believe that Holy Scripture is the inspired, infallible Word of God. It is our
highest authority and most reliable standard for knowledge. Scripture is in a different category
from our human reason. Our human reason and our senses—created by God—tell us how the
world of space and time works, but we are limited in this by three factors.
First, we live at particular locations in space and time. Our attempts to reconstruct the past and to
anticipate the future are uncertain because we have limited access to data and need to make
assumptions that could be false. Second, although science has been very successful in
discovering laws behind the world as it appears, there is no reason to suppose that these laws
give us the final answer as to how the world really is in itself. Given our vantage point, it seems
the best we can hope for is to discover patterns and regularities. Third, we are prone to bias in
interpreting the data. Our sinful desire for godlike knowledge makes us expect more from
science than it can or should give. Even theologians may wrongly use reason to interpret
Scripture inaccurately. We want the final answers and the final control to lie in the works of our
own minds. In science or theology, this is idolatry.
What false scientific assumptions might be—or have been—made due to our limited access to
data? What patterns and regularities (such as laws of motion or gravity) has science discovered?
Read Genesis 3:1–7. What did Eve and Adam hope to gain from eating the fruit forbidden to
them? What do we hope to gain in our daily sinful choices? Read Jeremiah 10:1–16. How does
the prophet compare and contrast idols and the living God?

The proper relationship between God’s two books
(In Christ, page 20)
How do we read God’s two books? If we wrongly assume that Scripture is speaking about a
scientific theory when it is not (for example, using Joshua 10:12–14 to explain the movement of
the planets) or if we assume that nature can only be understood through scientific theory
(dismissing creation’s praise of its Creator as in Psalm 98:4 or Psalm 148), we may easily create
a false conflict between the two books. Throughout Scripture God communicates with us in the
terms of common–sense appearances. He communicates in terms that human beings can
understand.
Read Luke 1:1–4 and John 20:30–31. How do the comments of these inspired evangelists
illustrate God’s common sense communication with us? Read Hebrews 1:1–2. How was God’s
ultimate revelation of Himself presented in a way that we could understand?
The natural world was created, and is still governed, by the Word of God. His Word, His logos, 8
is inscribed or imprinted in nature and speaks to us of God’s glorious design and care: “His
invisible attributes, namely, his eternal power and divine nature, have been clearly perceived,
ever since the creation of the world, in the things that have been made” (Rom. 1:20). We must
not impose scientific interpretations on Scripture, and we must also understand that science is not
the only way of understanding nature. Scripture opens our mind to the natural world as a source
of spiritual and theological knowledge. It speaks of God, His attributes and His works, and it
testifies to His ongoing involvement in this world.
Read Psalm 104. What attributes of God are discussed in this psalm? How do the psalmist’s
words of praise testify to God’s ongoing involvement in His creation?
Christians today, reflecting the influence of scientism, are tempted to use science as a way of
proving Scripture. To guard against that approach, we must remember these five principles about
the relationship between science and Scripture (23–24):

Victor Stenger, “Christianity and Modern Science,” Huffington Post, April 21, 2014 at
http://www.huffingtonpost.com/victor-stenger/christianity-and-modern-science_b_5182177.html
Formula of Concord, Epitome, The Book of Concord, ed. Robert Kolb and Timothy J. Wengert (Minneapolis:
Fortress Press, 2000), 486.1.
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Logos is the Greek term for the divine Word as used, for example, in John 1:1.

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Session 2: Theological Foundations II (Chapter 1, pages 25–51)

1. Scripture, not science, is God’s Word.
2. Scripture speaks through inspired human writers, and reflects the way the world
ordinarily appears in their experience. We should not assume that Scripture advocates a
particular scientific theory, or that its claims are presented in a scientific manner.

The doctrine of vocation
(In Christ, page 25)

3. Science is not the only source of knowledge about nature. Scripture speaks of natural
revelation, in which our Creator speaks to us through the medium of the natural world,
revealing His orderly design, His power, and His providential care (Ps, 191–2;
Rom.1:20).
4. Science can provide knowledge about the “what” and “how” of nature, but only Christian
theology—revealed partially in nature and with full clarity and authority in Scripture—
can explain the “why” of nature and help us to behold God with majesty and awe.
5. Scientific evidence may be used to support scriptural claims (about nature or all
theology), but due to the fallible nature of science, it cannot provide certainty or proof.
Scripture is self-authenticating.

“Scientists themselves are starting to lose the trust of many Americans, who, according to
researchers at Princeton, believe scientists are highly competent, but not particularly
trustworthy. People believe seeking grant funding or pushing a particular agenda motivates
many scientists, instead of an unbiased pursuit of truth. Because Christians see statistics like
these, many Christians assume there is no spiritual value in believers pursuing a career in the
sciences, and that to do so could, in fact, be detrimental to their faith.” 10
“Human life does have a purpose, but it is a purpose that we invent for ourselves. It takes a
certain act of courage to look at nature, not see any plan for human beings in there and yet go
on and live good lives, love each other, create beautiful things, explore the universe. All these
take more courage without having some divine plan that we discover, but one that we rather
create for ourselves.” 11
“As Christians in the sciences, we have not only an awareness of the source of our creativity, but
a realization that we have a profound responsibility to use that creativity wisely to help our
fellow human beings and to carry out our role as stewards of creation.” 12

Our central focus in reading Scripture is its teachings about the Person and work of Christ and
our relationship with Him. Any scientific implications found in scriptural statements should
generally be given only secondary attention, and may often be irrelevant to the intended sense
and purpose of the text. The primary purpose of science is to tell us how nature appears to be
working. Speculations about the meaning and value of nature’s working are issues of
philosophical and theological interpretation, not part of proper scientific study.
Read Matthew 2:1–10. What “scientific implications” in this account might draw attention away
from the intended sense and purpose of this text?
How does the following comment illustrate the way in which scientists may stray into issues of
philosophical and theological interpretation? “Furthermore, inflationary cosmology, supported
by the new discoveries, implies that we live in an infinite and eternal multiverse composed of an
endless number of universes of which ours is just one. This means there was no beginning, no
creation. If there was no creation, then there was no Creator.” 9
Read Genesis 1:14–19 and Psalm 19:1–2. What do these verses say about the “why” of nature?
In the next session, Theological Foundations II, we will consider the doctrine of vocation and the
proper way for Christians to approach a culture awash in scientism and secularism. We will
review the purpose of science as the study of nature—an amazing book composed by a single
Author.
Responsive Reading of Psalm 19

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For Christians, Scripture has final authority, and from Scripture we know that our daily work can
glorify God and serve our neighbor. As the above comments indicate, some individuals
recognize their work in science as service to God. Others, however, may see no God-given
purpose for their lives and careers, and even some Christians may be cautious about pursuing
careers in science. However, the vocations of scientist and theologian, as well as all other honest
callings, are honorable and godly. Such careers are intended for the glory of God and the wellbeing of His creatures.
A vocation is a calling from God. We may have many vocations at any one time and our
vocations may change over time (for example, as father or mother, son or daughter, student or
worker). Our vocations will certainly include our careers. God calls us to serve our neighbor
where He has placed us, using the gifts He has provided. Our vocations reflect our call to be
stewards of the earth (Gen. 1:28). Such stewardship requires the use of science to understand our
world, so that we can make use of its potential to develop culture and preserve the world’s
resources for the future. Martin Luther emphasized the priesthood of all believers, which teaches
us about the God-pleasing nature of ordinary, earthly work in the home, society and the
workplace:
10
Ed Stetzer, “3 Reasons for Christians to Engage in Science,” posted May 22, 2015 at
http://www.christianitytoday.com/edstetzer/2015/may/3-reasons-for-christians-to-engage-in-science.html.
11
Interview with theoretical physicist and Nobel Laureate Steven Weinberg, with Ana Elena Azpurua in “Will
Physicists Find God?” Newsweek, March 23, 2008, at http://www.newsweek.com/will-physicists-find-god-84363.
12
Randy Isaac, “Creativity and the Development of Technology,” in When God and Science Meet (Washington,
D.C.: National Association of Evangelicals, 2015), 48 at http://nae.net/wp-content/uploads/2015/06/When-God-andScience-Meet_bw.pdf.

Stenger, http://www.huffingtonpost.com/victor-stenger/christianity-and-modern-science_b_5182177.html.

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2019 Convention Workbook