Hello all, Kent and I had a wonderful time at ETS/AAR in San Francisco. We had a great dinner with Myk Habets, met up with old friends and some new ones, and talked extensively with publishers. In light of all of that, I wanted to put a question to all of you. Kent and I were trying to start a list of the great doctrinal treatises that deal directly with the Christian Life, and we wanted your help. What texts are the “must read” texts from the entire tradition and why?
I was asked by Scot McKnight to review the book Rethinking the Trinity and Religious Pluralism: An Augustinian Assessment by Keith E. Johnson. This is a fantastic book, and if you would like to read my review, check it out on Scot’s blog, Jesus Creed, here.
I’ve been reading Keith E. Johnson’s fantastic book, Rethinking the Trinity and Religious Pluralism: An Augustinian Assessment, and I came across this quote from Augustine:
This Trinity of the mind is not really the image of God because the mind remembers and understands and loves itself, but because it is also able to remember and understand and love him by whom it was made (De trinitate 14.15).
Johnson notes that Augustine is affirming here the idea that the divine image is actualized only in the context of redemption. This, however, made me reflect on the fall a bit. If Augustine is right, that when God said, “Let us made man in our image,” then that image must reflect the “our” in that passage, and is therefore trinitarian (as opposed to Christological), then there is link between that point and the one made above. Satan, in other words, was right when he seduced Eve, telling her that eating the fruit would make them like God. This likeness is a mind remembering, understanding, and loving itself, because, in the life of God, he is perfect beauty (not to mention all that is prior to creation). What Satan left out was the fact that for creatures, this is a fallen reality. Being “like” God, in this sense, is not a good thing, but is turning in on oneself as the greatest good when that is not true of who you are. It is an attempt to grasp God’s inner-life without his goodness, truth, or beauty.
This is just some musing on this passage in Augustine. Any thoughts?
There will be more “Reactions” posts, as you might have noticed, because I am co-teaching an adult Sunday school class on the Bible and Art. Each week we are taking on a passage in scripture and looking at a particular work as an interpretation of that scene. Last week we did Salvador Dali’s famous masterpiece, Christ of Saint John of the Cross. What are your thoughts?
To continue our “Reactions” series, I would like to offer Rogier van der Weyden’s Deposition of Christ. For a detailed look, check out this page.
I am going to be doing some review essays on the book Spirit and Power of Truth: Studies in Christian Doctrine and Experience, which is a collection of papers from the ninth Edinburgh Dogmatics Conference. There are several essays I would like us to consider from this volume, so here I will start with Bruce McCormack’s essay, “Trinity of Life and Power: The Relevance of Trinitarian Theology in the Contemporary Age.” This article is particularly interesting in light of the emphasis in my previous post “Re-Casting Nicea,” which looked at Samuel Clarke’s doctrine of the Trinity.
At the heart of McCormack’s focus in this paper is the idea that some kind of subordination in the eternal (or immanent) Trinity is necessary and biblical. McCormack states, “The principle is this: A doctrine of the Trinity which would suppress or eliminate the element of subordination will inevitably be guilty of creating a mythological construct; an elaboration of a doctrine which has lost contact with the biblical witness and is now engaged in arbitrary and, typically, self-serving speculation” (25). The momentum in theological circles to make this kind of move is perpetuated by a fear, McCormack warns, that a subordination in the Trinity will be used to justify subordination in human relations. The response, he claims, “has been to construct a doctrine of the Trinity along the lines of the perfect democratic society” (25). This fear has led to a rejection of the Cappadocian insight that the Father is the source of being for the Son and the Spirit (more on this later), because, it is assumed, if they receive their life from the Father then they are ultimately dependent upon him (and “lesser” in a real way). Continue reading
As many of you will know, Mark Driscoll, known for a lack of control over his mouth (to put is as lightly as I can) made a Facebook comment recently asking about people’s own personal experience with “effeminate” worship pastors. When I heard about this latest debacle by one of the “New Calvinists” favorite bad-boys, I happen to be reading Belden C. Lane’s new book, Ravished by Beauty: The Surprising Legacy of Reformed Spirituality. Belden mines the depth of actual Reformed thought with a particular emphasis on Calvin, Jonathan Edwards, and the strain of Puritans known as the “spiritual brethren.” In doing so, he develops a constructive proposal built on retrieval, with a particular focus on spirituality and ecology. It is, to say the least, a fascinating project.
My particular interest in light of Driscoll is a comment Belden makes concerning gender roles and the Puritans. If you have not read the Puritans, you may be surprised to find out that their spirituality leaned towards the erotic. Like the vast majority of interpreters in church history, the Puritans recognized the Song of Songs as a text on Christ and his bride. Belden notes this in a discussion of Puritan society that was unusually egalitarian, even as it held on to a patriarchal value system. Belden suggests that a major reason for this provocative balance was the fact that the men in society were struck with biblically induced gender dissonance. At once they were men who were meant to rule, govern, and lead, and yet their main identity was bride. They valued conquering their prize, and yet they were the conquered.