As many of you know, I’m sure, the LA Theology Conference is coming up in the near future. For more info, see here. This year the conference will be held at Fuller Seminary in Pasadena, CA and will be focusing on the doctrine of the Trinity. I will be reading a paper on beauty and the doctrine of God, utilizing a retrieval from Jonathan Edwards’s trinitarian aesthetics to ground a certain mode of theologizing. But more on that later. The LA Theology Conference has quickly positioned itself as one of the more interesting theology conferences in the country, pulling in great plenary speakers and providing a context for dogmatic theology on the west coast. But more recently, it has also proven it can turn its conferences into an incredibly useful theology text.
Christology, Ancient and Modern: Explorations in Constructive Dogmatics (Zondervan, 2013) has recently been released, and it is made up of the five plenary addresses from last years conference as well as five of the nine other papers presented at the conference. As with any conference volume of this type, you can always trust that the chapters will be illuminating, but, in my experience, conference volumes are incredibly uneven (even more so than other edited volumes, which are often uneven at the best of times). While I wasn’t struck by this volume being uneven, it did have a range of emphases and approaches, some more philosophical than others, some more strictly dogmatic, others with a more historical or biblical focus. Overall, I am not only pleased by the breadth and depth of the essays, but I believe this could serve as a useful theology text. As with any text, the professor would want to narrate the broad issues prior to the students reading this kind of work, and would also want to “pull back the curtain” on some of the theological spats taking place (trying to explain, for instance, why Torrance would think it necessary to deny simplicity!).
Overall, if the LA Theology Conference can continue to put out volumes like this one, I think it will set itself apart among theology conferences. With the plenary speakers for the next LA Theology Conference (this January), one can assume that will happen.
Arise, shine: for your light has come.
O God, we live as if the light had never defeated the darkness in the world or in us.
And the glory of the Lord has risen upon you.
We confess that we ignore the Christ you sent to be among us, to be in us.
For behold, darkness shall cover the earth, and thick darkness the peoples; but the Lord will arise upon you, and his glory will be seen upon you.
We’ve kept the birth of your Son confined to the Christmas season and do not yearn for his birth each moment in our waiting hearts.
And the nations shall come to your light, and kings to the brightness of your rising.
Lord, you come to us in the fullness of time.
Forgive us for not opening our eyes to your coming.
It’s time that we prepare for your coming.
Let the earth ring with song. Let the light break forth.
Let us all rejoice in the miracle of love.
Let Christ come into the fullness of our time. Amen.
(The Worship Sourcebook )
In the sixth century St. Gregory composed a commentary on the book of Job. Upon beginning he realized the task was more difficult than imagined: “[When] I learned the extent and character of the task to which I was compelled, being overwhelmed and wearied with the mere burden of hearing it, I confess I sank under it.”
Gregory was interpreting Job according to the Four-Fold Senses which was common in his time (the Quadriga): the historical sense (plain sense), the allegorical sense (typological), the moral sense (tropological), and the anagogical sense (pertaining to the last or ultimate things). Here was Gregory’s challenge: on one hand, he sought to avoid missing the obvious meaning that stared him in the face in the historical or literal sense; but on the other hand, he wanted to avoid missing the spiritual senses that lie a bit “deeper.”
So, to explain the way in which Holy Scripture is both shallow (easily accessible in its historical sense) and deep (requires spiritually discernment) Gregory used the metaphor of a “river.” The Bible is deep enough that the most devout and skilled among us can never reach the bottom, and shallow enough that the simplest among us can swim.
The word of God, by the mysteries which it contains, exercises the understanding of the wise, so usually by what presents itself on the outside, it nurses the simple-minded. Continue reading
When studying for my PhD at the University of Aberdeen I walked home nearly every afternoon with a fellow student and office mate who lived in the flat next door. Kyle, another contributor to this blog, became one of my closest friends. Those theological conversations while strolling back to our families were rich, and I credit them to helping me complete my thesis. Clarity often comes when we articulate our thoughts. That insight left to rattle around in your head, the one you suppose to be brilliant, may sound silly when you put it in words – that revelation is a great gift!
One morning over the summer I was having a similar sort of theological conversation with a colleague at Huntington. He brewed a fine cup of coffee, we settled ourselves into his nice little office, and our conversation meandered from topic to topic: his work on Barth’s aesthetics, my research on Radical Orthodoxy, our common love of beauty, etc.
When parting, Bo reminded me of a beautiful little exchange between Anselm and his conversation partner Boso in Cur Deus Homo:
Anselm: What you ask from me is above me, and I am afraid to handle ‘the things that are too high for me.’ If someone thinks, or even sees, that I have not given him adequate proof, he may decide that there is no truth in what I have been saying, and not realize that in fact my understanding has been incapable of grasping it.
Boso: You should not fear this so much, but you should rather remember what often happens when we talk over some question. Continue reading
Summer is over when faculty meetings begin! Today my division held our yearly colloquium, and with that (regardless of what the calendar says) my summer ended. Don’t get me wrong, our meeting is always an excellent time for reconnecting and learning from each other. I heard papers on a delightfully diverse range of topics: Open Theism, Karl Barth’s aesthetics, Paul’s journey’s in Asia, “blindness” in the Gospel of Mark, ministerial support strategies, and a tantalizing preview of Tom Bergler’s new book.
The subject for the morning discussion was Philip Dow’s Virtuous Minds. Released by IVPAcademic earlier this summer, it hits its target audience of parents, high school students, and educators dead on. Specifically parents and teachers of high school students (and those students themselves) will find much for them here. College educators will want more detail and depth, fair enough. But they (we) are not his intended audience. That being said, Dow’s book provoked a vigorous and lively discussion about intellectual virtue at Huntington University. I also think every one of our freshman should read this book.
From my experience, intellectual tenacity and courage are the two virtues most embattled in our educational system in America. Dow’s concise definitions for both don’t say everything that needs to be said, but they at least get the conversation started: Continue reading
Guest Post: Dr. John Noble (Huntington University)
To the credit of Southeastern Baptist Theological Seminary and Duke Divinity School, the concern of two seminary students over “Old Testament divine war imagery in light of Christ’s call to peace” became a colloquium, which developed into a collection of fourteen essays published by IVP, Holy War in the Bible: Christian Morality and an OId Testament Problem . Here I examine a few of the articles that most sparked my interest.
“Joshua and the Crusades”
Douglas Earl argues—I think persuasively—against Roland Bainton’s attribution of the Book of Joshua as a primary narrative for the mobilizing rhetoric of the Crusades (Maccabees apparently had a larger role). But he pushes the argument too far with his citation of the interpretation of selected passages from a codex of the crusader-era Bible Moralisée. Since the passages make ecclesiastical references without explicit mention of crusades, it signifies “that Joshua was read more in terms of the typology of the church than as a manifesto for conquest or crusade” (25).
Must the situation be either/or? Can the manifesto for conquest or crusade not be cast in terms of the typology of the church? After all, the idea of crusade is an important theme of the work, and a dear cause to the French royal family for whom this particular codex is thought to have been produced.
More fundamentally, Earl’s judgment that “there is no straight line that one can draw from Joshua, through the crusades, to more recent examples of colonialism and religiously legitimized militarism” (43) may be true, strictly speaking. But such a statement obfuscates, in my view, the very real legacy of conquest and other biblically justified violence that checkers Western expansion. Continue reading
I published an essay on new monastics this month in the journal American Theological Inquiry, “New Monastic Social Imagination: Theological Retrieval for Ecclesial Renewal.” The basic idea was to explore new monastic retrieval through the lens of social hermeneutics. Charles Taylor and Etienne Wenger were my principle conversation partners on the social hermeneutics side, and among new monastics I focused primarily on Jonathan Wilson-Hartgrove. Here is an excerpt (read the entire essay here).
In order for new monastic retrieval to succeed on its own terms—to recover the monastic impulse from past monastic movements—new monastic imagination must be distinctly theological. That is, some imagination, Christian or otherwise, will invest the practices of new monastics with meaning(s); the issue is whether that imagination will be theological. This is not to say anything of the actual efficacy of such practices, in other words whether or not they achieve the “ends” or telos they are believed to serve (e.g. spiritual transformation, ecological stewardship, community formation, etc.). Rather, the issue at stake is the cultivation and maintenance of a theological imagination sufficient for the task of investing their practices with meanings broadly consistent with the Christian tradition and more narrowly with the monastic-like movements in which they see the monastic impulse and seek to retrieve it (p. 54)