I’ve been co-editing a book for the past year or so that is a guide for an evangelical reading of Christian Spiritual Classics. As a part of our research for this volume, I came across a new book edited by Arthur Holder called Christian Spirituality: The Classics. At first, if I’m honest, I was a bit worried when I saw the title! It was a little too close to our volume for comfort, but when I received the book I realized it was doing the exact opposite of what we are. Holder’s overall goal is to take the ever-growing interest in spiritual classics and provide a reader that covers the great bulk of them. Each chapter is written by a different scholar who follows an outline template, offering helpful continuity throughout the volume. The authors cover thirty texts, starting with Origen and ending with Merton. Each chapter gives a broad look at the author and context, provides an overview of the content, addresses the reception of the text throughout history, and then explores various ways these texts can be meaningful for today.
In an attempt to be broad, I fear that Holder missed some opportunities along the way. One must wonder how Cassian’s Conferences or Institutes fail to make it into a volume like this. Continue reading
I’ve been slowly re-reading Calvin’s Institutes and came across a section in Book I Chapter 13 on the Trinity that I thought would be fruitful for discussion here. In I.13.24, Calvin aruges that the name “God” in Scripture does not refer to the Father alone. In my mind, what this does, not necessarily for Calvin, but for many of his followers after him, is to de-personalize the name “God” and apply it to the divine essence, so that there is, as it were, a God behind the trinitarian God.
In this section, Calvin is knee deep in polemical argumentation against a sort of Arianism. His worry is that if the Father is only considered “God,” then the Son would, in some sense, be less than God. He doesn’t seem to notice that the Fathers, from what I can tell, are unanimous that the term “God” is used in Scripture of the Father, and that his counter-examples in his polemics simply don’t make his argument. Calvin fluctuates between “God” as a name and “God” as deity, and doesn’t draw a distinction between them. Therefore, he can argue, that when Christ says that no one is good but God alone, then you have to say Christ isn’t God if only the Father is God (thereby reducing name to deity). Continue reading
I’ve been doing a bit of research on the Charles Chauncy / Jonathan Edwards exchange over the revivals. Each figure represents the Old Light / New Light cause respectively. I am particularly interested in Chauncy’s rhetoric. The bulk of the exchange took place during the 1730s and 1740s. Interestingly, when Chauncy criticized the revivals, he sought to link the revivals to the heretical movements of the century prior – focusing specifically on Anne Hutchinson. Chauncy argues that there are incredible similarities to the 17th century enthusiast groups and those popping up in the 18th century revivals. Subtly, Chauncy links himself to the forefathers who fought for the faith and defeated the heretics, and linked his opponents to those heretics.
There were various issues floating around these dicussions, such as the role and prominence of women (Anne Hutchinson became a key example for him), as well as, more interestingly, that both had a tendency to level-out society. Chauncy was worried that this levelling would undo the social hierarchy that was so entrenched as the proper ordering of culture. In short, Chauncy argument is what we might anachronistically call an argument against a position as “un-American.” Alan Heimart notes Chauncy’s rhetoric and even claims that Chauncy was ultimately concerned with communism! Heimart notes, “By 1774 all Liberals, Chauncy among them, were once again warning that enthusiasm, whether religious or political, endangered the very basis of American happiness” (Heimart, Religion and the American Mind, 250-251.). Whereas Ben Franklin lauded the revivals because of their social effect, Chauncy denounces them for the same reason. The levelling effect of the revivals worried Chauncy, and the rise of popular and anti-clerical religion was, no doubt, the fruit of a movement that eventually came to define America rather than undo it.
In light of the 400th anniversary of the King James, I thought it would be fruitful to bring up an interesting argument that Eugene Peterson makes in his book Eat This Book. Furthermore, Ben Myers has recently put up a blog post about his love for the King James so I thought this would stand as an interesting contrast. Myers provides something of a personal apologetic I first heard when I was in an undergraduate Bible class – that there is just something special about the King James. I never used the King James so I was intrigued by this line of logic. The person in my class talked about how the language of the King James was sufficiently “high” for the Bible, and how that language helped to push the Bible into a more spiritual register (my language, not his). In light of this argument, I would like to note some of Eugene Peterson’s reasons for thinking that the King James Version, for these very reasons, is an inadequate translation (I should note that I don’t have this book with me and I read it a year ago, so I will only outline the broad contours of his argument).
The first thing to note about Eugene Peterson’s argument is that he denies what tend to be two assumed premises. First, that the King James was written in an older form of English which was used in everyday conversation. Rather, Peterson argues, the language of the King James was never conversational in any age. It was, even in its own day, an attempt to spiritualize language to a higher order fitting for the Bible. As ink marked the page it was, at it were, “arcane,” or, better, “foreign.” Second, based on the Greek language of the New Testament, the King James fails to provide a proper translation of the language that the apostles used to convey the gospel. It was, in fact, common language that was invoked for the New Testament and not a higher-level spiritual grammar. Continue reading
Kent and I have been doing some research for a project we are working on together and we decided to read D. Stephen Long’s chapter “Moral Theology” in The Oxford Handbook of Systematic Theology. This is an area I have wanted to pour myself in to but always seem to be pushing off this research for other projects that get in the way (who will save me from this body of death!). Here, I thought it would be fruitful to start a conversation about Long’s thesis.
Long starts with the dividing line that one would normally think of when they hear the term “moral theology” in distinction from “Christian ethics” – Catholic and Protestant. Both traditions have a demarcation between dogmatic theology and moral/ethical thought, even though, in the case of moral theology, there is a tighter relationship of independence. “The main difference between them,” Long asserts, “is that moral theology recognizes Christian dogma as essential to the moral life, while Christian ethics sees dogma as less important for its task” (457). Moral theology, therefore, “assumes an explicit doctrinal context.” In light of this distinction, these approaches produce distinct audiences – moral theology speaks primarily to the church, while Christian ethics understands its scope to be at the broadest level of society (universities, nations, corporations, etc.). Long characterizes these various inclinations by delineating the “universal category” for each discipline – for moral theology: doctrine; for Christian ethics: ethics. Continue reading
Well, I am not nearly as far in my Patristic reading as I had hoped to be at this point, but I am making progress. I wanted to provide some brief thoughts about Mary, since I am reading more about her than normal! What I find interesting about Mariology is that it tends to blossom with time. Once the virgin birth began to be read in terms of purity, it seems, there was a tendency for that purity to overflow as far as the church would let it. But as I think a bit more about the virgin birth, it seems to me that Cyril of Alexandria, building upon Athanasius’ Christology, had the right resources to talk about this in a different, and, in my mind, more fruitful way. The virgin birth, it seems possible, is meant to highlight the singular personhood of the Son of God. Gregory of Nazianzus is helpful here: Continue reading
Hey everyone, I am making January “early church theology month” and would like some recommendations. Here is what my reading entails thus far:
- Anthanasius’s On the Incarnation (It has been too long since I’ve read this)
- Athanasius: The Coherence of His Thought by Khaled Anatolios
- Basil the Great’s Asketikon and his On the Holy Spirit
- Augustine’s The Enchiridion on Faith, Hope, and Love
- I hope to get, but probably not yet read, Ayres newest volume on Augustine on the Trinity
- Irenaeus of Lyons’ On the Apostilic Preaching
- Cyprian of Carthage’s On the Unity of the Church
- Cyril of Alexandria’s On the Unity of Christ
- Gregory of Nazianzus’s On God and Christ
- I will also be working through the four volumes of the “Sources of Early Christian Thought” series put out in the 80’s by Fortress for some shorter readings.
In terms of more secondary literature, I plan on reading Fairbairn’s Grace and Christology in the Early Church and Rowan William’s book Arius: Heresy and Tradition. Is there anything that is a must read that I should try to cover as well. I have a couple of books floating around that I’ve been meaning to read, but January is only so long! I would love some recommendations.