New Monasticism

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).ATI

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)

Formed for the Glory of God (chapter 3)

This summer has been an intense time of writing as my book on theologies of retrieval draws to a close. It has left me with little time for other sorts of reading, but I have managed to fit some recreational texts into my summer schedule: Dante’s Divine Comedy (Ciardi’s translation is beautiful), the Reformation Commentary on Philippians and Colossians, Augustine’s Enchiridion (why had I never read this before?), and of course Kyle’s great new book on Jonathan Edwards’ vision of the Christian life.

Formed for the Glory of God is a fantastic read! You can see my previous posts on the first couple chapters here and here. Chapter 3 sets up the second half of the book on spiritual disciplines by treating the role of “affection” in Edwards’ thought. Kyle explains it as the development of our “taste” for glory: Formed for the Glory of God

The Spirit of God works within one’s heart to give them a divine taste – a taste of the ways of God. It is this vein that the psalmist would say, “How sweet are your words to my taste, sweeter than honey to my mouth” (Ps. 119:103). Without it, people cannot recognize God and his way as beautiful, “no more than a man without the sense of tasting can conceive of the sweet taste of honey, or a man without the sense of hearing can conceive of the melody of a tune, or a man born blind can have a notion of the beauty of the rainbow’ (Religious Affections, 208). The disciples were given a divine taste, and so they sought to satisfy their longing by following Christ. [...]

Tasting and seeing that the Lord is good entails having the whole of one’s heart made alive to God in Christ by the Holy Spirit – it is communion with the three-personed God. Tasting and seeing are the kinds of things that beget more tasting and seeing. Tasting and seeing beget desire. It is this desire that turns the Christian more and more fully to her Lord who is beautiful and glorious. It is a journey we will continue for eternity (pp. 62, 64).

You can’t miss what Kyle accomplishes in following Edwards’ moves through the first half of the book. This is a God-centered vision of the Christian life that fully engages the human person in all our dimensions. The tradition is littered with imbalanced accounts, either swaying heavily toward the affective or the intellectual or the volitional. On any such portrayal we end up with Christianities of feeling, of the mind, or of action (look around today and you see examples of all three). Following the lead of Edwards, however, Continue reading

Paul T. Nimmo Joins Faculty at Aberdeen

I am happy to announce that Paul T. Nimmo will be taking the chair in Systematic Theology at Aberdeen in the Fall (the one recently vacated by John Webster). This is an important move for King’s College! Please see the press release below:

The University of Aberdeen’s highly regarded department of Divinity and Religious Studies has appointed a leading professor to strengthen its King's College Aberdeenposition as a premier centre for world class research in Christian Theology.

Dr Paul T. Nimmo will take up a chair in Systematic Theology in September. He joins the department from Edinburgh University having previously been an Affiliated Lecturer in the Faculty of Divinity at the University of Cambridge. His own studies were undertaken in Cambridge, Edinburgh, Princeton, and Tübingen. Widely published in the fields of systematic and historical theology, his book Being in Action: The Theological Shape of Barth’s Ethical Vision earned him the Templeton Award for Theological Promise. He is widely acknowledged to be amongst the front-rank of researchers in the theology of Karl Barth, and his major study of Barth’s theology of the sacraments, Thinking the Eucharist After Barth, is forthcoming. He is an Editor of the International Journal of Systematic Theology. Together with David Fergusson, Dr. Nimmo is currently editing the forthcoming Cambridge Companion to Reformed Theology.

Dr Nimmo has a broad range of research interests in systematic theology generally and in the Reformed tradition in particular. His work incorporates both historical and contemporary Christian doctrine, and he is centrally involved with a number of church projects in theology. He is a member of the Church of Scotland – Roman Catholic Joint Doctrine Commission, the Church of Scotland Working Group on Issues in Human Sexuality, and the inter-denominational ‘Why Believe?’ Group. He is a Treasurer of the Society for the Study of Theology and is a Fellow of the Center for Barth Studies at Princeton Theological Seminary. In high demand as a public speaker and lecturer, Dr. Nimmo has delivered the Kerr Lectures in Glasgow and a Block-Seminar on the Theology of Karl Barth at the Georg-August-Universität Göttingen.

The University’s Pro-Chancellor, former Moderator of the General Assembly of the Church of Scotland and former President of Princeton Theological Seminary, The Very Reverend Professor Iain Torrance, said:

I am truly delighted by Paul Nimmo’s appointment. He is one of the most brilliant and most promising younger scholars in his field from anywhere in the world. At the University of Edinburgh he has been acclaimed by the student body as being also a great teacher. Aberdeen has a long tradition of outstanding theology in the Reformed tradition. In the case of Paul Nimmo, the Department could not have made a better appointment, and this is good news for Reformed scholars not only in Scotland but also in the US, Korea, Japan and Africa.

Divinity and Religious Studies is a leading research department within the University and home to one of its largest communities of international postgraduate research students. The 2008 Research Assessment Exercise (RAE) confirmed its status, rating 80 percent of its assessed research at 4* (world-leading) or 3* (internationally excellent). The department ranks first in Scotland and second in a field of thirty-eight departments in the UK in the Times Higher Education tables.

Radical, or Simply Faithful?

Radical 2This piece at christianitytoday.com is full of good sense, and it brings back memories of ministering among and to college-age students some time back without this sort of wisdom. From the glitz and glam of youth ministry events and retreats to stadium-housed Passion conferences, young believers are often trained to live for the putatively big moments that come only annually (if that) and are subtly encouraged to conceive of their futures as epic series of great feats for the kingdom of God.

Whether the architects of the ‘radical’ mentality intend it to do so or not – and, to be fair, some of them may not – the language itself, it seems to me, exacerbates this problem. If the language helps to mitigate materialism and the like, then it is of course beneficial, but it also has the effect of engendering the expectation that one might just get free of the mundane patterns of life under which both believers and unbelievers must operate in order truly to ‘impact the world’, ‘transform the city’, or do something similar. Of course, it can engender guilt as well when (almost inevitably) it becomes clear that this is not to be. Just as few of us are given some great platform from which to rally the troops against the world’s ills, so are few of us able to divest ourselves of locality, home-making, material possessions, etc. in order to traverse the country or the globe to help wherever help is needed.

We need not content ourselves with the status quo where evil and injustice are present, but, for almost all of us, doing something about it will mean simply making daily decisions to be thoughtful and kind toward others as we come into contact with them and ensuring that we give a responsible (indeed, sacrificial) amount of our income to our churches and to those in need. For almost all of us, the lot we are given will appear to radicalizers as but a vapid middle ground, a space for taking care of many unremarkable things while also still learning godliness and demonstrating Christ’s love in loving our neighbors, be they city-dwellers, suburbanites, or country bumpkins. Perhaps, however, the God who esteems a ‘peaceful and quiet life’ of occupational diligence (1 Tim 2:2; 2 Thess 3:6-12) will not be so put off by all of this.

Formed for the Glory of God (Chapter 2)

The theme of beauty continues throughout chapter 2, as it does here in the following excerpt on the beginning of the Christian Life, conversion:

Think about the most beautiful sight you have ever seen – the Imageimmense presence of a mountain, or maybe the setting sun glimmering off of the ocean. You see it clearly and know you see it correctly (in other words, your sight is “true”). But that is not all that is going on. You grasp what you see as beautiful, and in a real sense your heart inclines to it. Some feel a quickening of their heartbeat, and others, maybe a shortness of breath. Deep beauty moves us. Edwards uses this as an example of the Spirit’s work in the hearts of people in conversion. He tells us this divine light “assimilates the nature of the divine nature, and changes the soul into an image of the same glory that is beheld.” This sight weans us from the world and raises our eyes to heavenly things. This contradicts what many people think about Edwards. Edwards is often touted as a preacher of hellfire seeking to turn people to God through fear. Rather, for Edwards, the fear of God cannot turn someone to God. Only a sight of the beauty of God can save. As Edwards claims, we are not weaned from the world by affliction or through fear, but are only weaned off of the world by the sight of something better. In Christ, God has revealed what is better. Once we see the beauty of Christ our inner clocks are set to the pace of the heavenly time.

The destination for the Christian is a sight and experience of God in eternity. It is, ultimately, life with God. God knows and loves himself infinitely, enjoys and delights in his own life fully for eternity, and now calls us into that life. This life is characterized as God’s beauty (pp. 48-49)

Formed for the Glory of God (Chapter 1)

I just received an advance copy of Kyle’s new book on the Christian life, Formed for the Glory of God: Formed for the Glory of GodLearning from the Spiritual Practices of Jonathan Edwards. Kyle is quickly becoming one of the most well-respected and prolific contributors to the study of Jonathan Edwards’ thought. Last summer I reviewed his edition of Edwards’ Charity and Its Fruits that goes a long way toward making an important work of Edwards on love more easily accessible (read my interview with Kyle here and a review here). This new book is an immensely readable vision of the Christian life that draws throughout on the wisdom of Jonathan Edwards. I will be blogging through it chapter by chapter in the coming weeks.

In Chapter 1, Kyle paints a portrait of the goal toward which the Christian Life is drawn: the beatific vision. “Life is a pilgrimage of faith that dissolves into sight,” he writes. “That sight is the beatific vision.” Seeing God transcends merely visual perception. As Kyle points out, “To see God is to become like God” for in seeing God we come to know him in fullness.

Truly seeing God is grasping him as the highest good, truth and beauty. It is having your eyes opened and  taking in the reality of who he is. Continue reading

Innate Desire, Original Sin, and the Hope of New Creation

In the recent rumblings about marriage and attendant Facebook-picture campaigns for equality, it is intriguing to observe theFamilyTree lines of reasoning and rhetoric taken up. In the end, advocacy for the widening of the term ‘marriage’ seems to turn on the fact that certain individuals want to be able to do something or have access to something and therefore should have access to it. Perhaps the most forceful variation on this, though, is the insistence that some individuals simply do not, indeed cannot, prefer or choose or do otherwise than they do and ought then to be granted every opportunity of enjoying a happy (whatever that may mean) life in accord with their innate tendencies.

I’d like to make a comment on some of the pertinent doctrinal dynamics here, but in relation to the condition and conduct of the human person more than an official national position on the content of marriage. Interaction on the inner workings of doctrine and ethics at this nexus is welcome, though without the vitriol injected into so many blog threads that touch on this subject.

For those interested in maintaining a classical Christian sexual ethic, the contemporary discussions and debates are a forceful reminder that the perceived plausibility of such an ethic stands or falls with a willingness to make peace with the doctrines of Adamic headship and original sin. ‘Born-this-way’ Lady Gaga-ism wins the day unless one is able to assimilate the teaching that someone else (i.e., Adam) represented us and made a decision (i.e., rebelled against God in the Garden) whereby the rest of us incur guilt before our Maker, inherit a corrupted nature with all manner of spiritual, psychological, physiological, and moral maladies, and are still left responsible before God to resist certain innate tendencies (sexual or otherwise), repenting of sin, calling upon the name of the Lord to be saved, and seeking by the grace and power of the Spirit to grow in holiness. Continue reading