Despite having to address several egregious problems in the church, Paul opens his first epistle to the Corinthians on a remarkably high note:
I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus, because in every way you were enriched in him in all speech and knowledge – even as the testimony of Christ was established among you – so that you are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ, who will establish you to the end, blameless in the day of our Lord Jesus Christ. God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord (1 Cor. 1:4-9).
If we are ever plagued by doubts as to whether we can persevere in faith, this should be a comforting text. Given that the gospel was established among even this band of unruly believers, Paul was confident that Christ would then establish them until the time of the parousia.
This is not a terribly elaborate defense of the doctrine of the perseverance of the saints, but it is significant that Paul hangs the final blamelessness of the Corinthians on the faithfulness of God. In a complementary text, Jesus announces, ‘It is the will of him who sent me that I should lose nothing of all that he has given me’ (John 6:39). Should we gather, then, that to deny the doctrine of the perseverance of the saints is to call into question the faithfulness of God and the commitment of Christ to fulfill his Father’s will? Thoughts pastoral, polemical, or otherwise?
When someone has reservations about the value and legitimacy of systematic theology, it’s not uncommon to hear them say that it seems to entail ‘putting God in a box’ or imposing too stringent a framework on the faith and thought of God’s people. At this point, it can frankly be tempting to wonder whether these sentiments might betray intellectual sloth, myopic disinterest in the church’s theological heritage, or a misunderstanding of the nature and responsibilities of systematic theology.
Although he wrote before the more developed fourfold theological curriculum emerged to prominence with its clearer distinction between biblical and systematic theology, Peter van Mastricht makes a helpful point about the importance of gathering up biblical teaching under the various heads of dogmatic reflection and providing an organized account of it. He insists that those who undertake this task are not succumbing to unnecessary rigidity; instead
[s]e filios Dei probant, quippe ejus imitatores, qui ordinis est Deus, non confusionis (Theoretico-Practica Theologia, I, 8). (“They prove themselves sons of God, indeed imitators of him, who is a God of order, not of confusion.”)
Certainly, growth in the spiritual life and in theological understanding occurs often along a winding and convoluted road. At the same time, Mastricht’s point is an important one and full of significance for, among other things, catechesis, which requires an orderly presentation of theology for the sake of apprehension and memory.
Any thoughts here?
In one of his writings on the doctrine of the church in relation to ecclesial life in seventeenth-century England, John Owen makes what I think are a number of incisive and helpful comments on schism and unity. As a Congregationalist, Owen was susceptible to accusations of schism and divisiveness, but he suggests that a poor conception of church unity and a misguided zeal for that conception underlie the charges against the Nonconformists.
For Owen, the unity of the church is fundamentally spiritual, a function of believers being joined to Christ their head by faith. However, Owen argues, in his day many conceived of unity in terms of (humanly devised) external uniformity of order and liturgy and then sought to impose that uniformity on all churches in the land. This misconception generated charges of schism against Owen and his Puritan comrades and, intriguingly, was the principal cause of ecclesial disunity. Externalize unity and impose that external unity on others and those of a different ecclesiological persuasion will (justifiably) resist this. Hence those who are overzealous for unity are also the chief culprits in schism. Though Owen has in mind especially the Anglican leaders of the time, he mentions Rome as an egregious example of supplanting spiritual unity with an external unity ‘of their own invention’ (Works of Owen, 15:111-12):
I recently came across these poignant comments from Stephen Charnock in his The Existence and Attributes of God:
Some think a curiosity of knowledge was the cause of the fall of devils; I am sure it was the fall of Adam, and is yet the crime of his posterity; had he been contented to know what God had furnished him with, neither he nor his posterity had smarted under the venom of the serpent’s breath. All curious and bold inquiries into things not revealed are an attempt upon the throne of God, and are both sinful and pernicious, like to glaring upon the sun, where, instead of a greater acuteness, we meet with blindness, and too dearly buy our ignorance in attempting a superfluous knowledge. As God’s knowledge is destined to the government of the world, so should ours be to the advantage of the world, and not degenerate into vain speculations.
Any thoughts on it?
I just received the newest issue of JETS and was glad to see that they’ve published the plenary papers from the 2010 meeting (Schreiner, Thielman, and Wright on justification). As he works through some preliminary points in his paper, “Justification: Yesterday, Today, and Forever,” Wright touches briefly on method in Protestant theology in response to some of his critics:
Now I discover that some from what I had thought were Protestant quarters are accusing me of something called “biblicism.” I’m not sure what that is, exactly. What I am sure of is what I learned forty years ago from Luther and Calvin that the primary task of a teacher of the church is to search Scripture ever more deeply and to critique all human traditions in the light of that, not to assemble a magisterium on a platform and tell the worried faithful what the tradition says and hence how they are to understand Scripture. To find people in avowedly Protestant colleges taking what is basically a Catholic position would be funny if it was not so serious. To find them then accusing me of crypto-Catholicism is worse. To find them using against me the rhetoric that the official church in the 1520s used against Luther – “How dare you say something different from what we’ve always believed all these centuries” – again suggests that they have not only no sense of irony, but no sense of history. I want to reply, how dare you propose a different theological method from that of Luther and Calvin, a method of using human tradition to tell you what Scripture said? On this underlying question, I am standing firm with the great Reformers against those who, however Baptist in their official theology, are in fact neo-Catholics (p. 51).
For John Owen (who is perhaps the most famous of all my friends on Facebook, though I know not who runs his Facebook page), ‘the first and principal duty of a pastor is to feed the flock by diligent preaching of the word’ (The True Nature of a Gospel Church, in The Works of John Owen, 16:74). Throughout The True Nature of a Gospel Church Owen insists that pastoral work is so taxing that God appointed elders who primarily rule in the church in order to enable elders who focus especially on the ministry of the word to keep doing just that. Owen enumerates five non-negotiables that render someone fit to stand in the pulpit.
First, the preacher needs to have ‘spiritual wisdom and understanding in the mysteries of the gospel’. In fact, says Owen, it is vital that the preacher should have ‘some degree of eminency therein’, lest they be unhelpful to those who are already fairly mature in the faith (16:76). Second, the preacher should have an ‘experience of the power of the truth which they preach in and upon their own souls’. Put forcefully,
[A] man that preacheth that sermon only well unto others which preacheth itself in his own soul. And he that doth not feed on and thrive in the digestion of the food which he provides for others will scarce make it savoury unto them; yea, he knows not but the food he hath provided may be poison, unless he have really tasted of it himself. If the word do not dwell with power in us, it will not pass with power from us….The want of this experience of the power of gospel truth on their own souls is that which gives us so many lifeless, sapless orations, quaint in words and dead as to power, instead of preaching the gospel in the demonstration of the Spirit (ibid.).
McCall begins the first chapter of the book by lamenting that ‘systematic theology of recent vintage’ has failed to shed light on the ‘threeness-oneness problem’ in theology proper and by finding encouragement in philosophers of religion contending for the coherence of ‘the distinctness and divinity of the persons’ and ‘the oneness or unity of God’ (p. 11). A number of analytic proposals are recapitulated in this chapter. Cornelius Plantinga and Richard Swinburne come under scrutiny as representatives of social trinitarianism. After critics of social trinitarianism (Brian Leftow, Dale Tuggy, and others) have had their say, the ‘Trinity monotheism’ of J. P. Moreland and William Lane Craig is unfurled as a defense of social trinitarianism. For Moreland and Craig, there are ‘two ways to be divine’. The first belongs to the Trinity as a whole, which is ‘the sole instance of the divine nature’, while the second belongs to the persons, which are not ‘instances of the divine nature’ but rather ‘parts of God’ which are fully divine, as parts of a cat are fully feline (p. 31; this is Moreland’s and Craig’s analogy, not McCall’s or mine). For Moreland and Craig, God is ‘one soul endowed with three complete sets of rational cognitive faculties’ and hence the persons are ‘three centers of self-consciousness, intentionality, and volition’ who are still the same divine being, as Cerberus, the three-headed dog thought to guard Hades, would be one being with three centers of consciousness that might be called Rover, Bowser, and Spike (pp. 32-3; this is Moreland’s and Craig’s analogy, unembellished by McCall or me). After Moreland and Craig, Keith Yandell’s trinitarianism is presented as another variation on the social construal. In Yandell’s account, the Trinity is complex but not composed of parts because the Trinity and the persons and the persons themselves cannot exist without one another.