With my recent move and my upcoming semester of teaching (which is all very new), I feel like all my posts have been updates about something I’ve published. Sorry about that, hopefully things will be more manageable soon. Until then, I would like to highlight a new book out on Edwards: Jonathan Edwards and Justification ed. Josh Moody (Crossway, 2012). In short, this book is a defense of the claim that Edwards held to a position on justification that can be regarded as Protestant and Reformed. If you are not familiar with the secondary literature on Edwards, this might seem pointless. If Edwards was anything he was Reformed right? Not necessarily so. On justification specifically, Edwards scholars have long questioned Edwards stance, even claiming that it is a key ecumenical bridge with Roman Catholicism.
To start the book, Josh Moody lays out the debated issues and defends Edwards’s Reformed heritage. Next, I lay out what I believe to be the crux of Edwards’s position. I argue that his position is often misunderstood because his doctrinal ordering is not followed carefully. Edwards grounds justification in participation and union, ordering soteriology around Christ and the Spirit. Ultimately, this has to do with Edwards’s account of theosis, but in general, it has more to do with his theocentric approach to doctrine. Every doctrine finds its orbit around Christ and in the Holy Spirit. Third, my friend Rhys Bezzant addresses Edwards’s broad social vision and its implication for his preaching on justification. Fourth, Samuel Logan analyses perhaps the biggest stumbling block in Edwards’s account of justification – evangelical obedience. My hope is that his chapter and mine really serve as two sides of the same argument. Once you follow the dogmatic moves in the first part of Edwards’s discourse on justification, his second part (dealing with evangelical obedience) can fall into place appropriately. Last, Doug Sweeney mines other material across Edwards’s corpus, published and not, to round out the picture of justification we present in this book. Continue reading
Our friend Myk Habets, of Carey Graduate School, Auckland, New Zealand, has been gracious enough to provide us with a guest post on early career academic publishing. If anyone does not know Myk, you should know that he is incredibly prolific. I personally found this post to be really helpful and insightful, and would love to know your thoughts.
In the current environment it is often said that an academic’s motto for survival is “publish or perish.” And there is truth in the claim. Full-time tertiary level educators are expected to hold higher degrees (the PhD preferably) and continue to contribute meaningfully to their respective academic disciplines with original research, published for critical interaction and dissemination. Theological educators, and by ‘theological’ I mean the broad list of disciplines associated with the modern seminary, also have theological reasons for publishing, amongst which we may include: witness, public reasoning (a form of apologetics), discipleship, the guarding of sound doctrine, sanctification, and the advancement of pursuing God with all our minds. Each generation seeks to stand on the shoulders of the giants who preceded them in order to leave the next generation with a greater legacy of Christian convictions, tools for Bible reading, and resources for the advancement of Christian knowledge. In short, taking rational trouble over the content of the Bible is an act which issues out of worship, is worship, and leads to worship. There are other reasons to publish; of course, not least of which includes the excitement and immediacy which recently published work gives to the lecturer entering their respective classes at the forefront of current Christian thinking. Academics publish and Christian academics publish with a purpose. This may be taken as a given. Continue reading
My new article, “Jonathan Edwards and the Polemics of Theosis” just came out in the new edition of the Harvard Theological Review 105:3 (July 2012). Here is the abstract:
One of the more intriguing developments in Protestant theology over the past several decades has been the increasing interest in recovering a doctrine of theosis (or deification) for the contemporary church. In nearly every branch of the Protestant tree, theologians are making a case for theosis as integral to their theological tradition. There are proposed projects for Lutheran, Wesleyan, Reformed, and distinctively Evangelical accounts of theosis, all of which attempt to ground theosis within the overarching model of salvation that their given backgrounds affirm. In light of this, it is not surprising that Jonathan Edwards is touted as a key resource. More surprising is how little is written on Edwards’s doctrine of theosis as such. Instead, the focal point has been on themes in Edwards’s thought that allow for ecumenical bridge-building.
In this article, I address the historic backdrop to Edwards’s doctrine of theosis focusing specifically on his curious phrase “neither Godded with God nor Christed with Christ” from Religious Affections. While this is a well known phrase in Edwards studies, no one, to my knowledge, has ever asked where it came from. Several scholars have mused on its origin, with no actual evidence for their views other than the simple fact that another person used the same phrase. Continue reading
As you may know from Kent’s interview posted here, my new book Charity and Its Fruits: Living in the Light of God’s Love (Crossway, 2012) has now been released. Charity and Its Fruits was a sermon series through 1 Cor 13, and is, therefore, a theological exposition on love. So, why does it matter? First, I think it is important to see Edwards put his incredible mind to work on 1 Cor 13. As much as this passage is thrown about at weddings, few have really sat with how difficult a passage it is. Therefore, secondly, let me explain why I think it matters through two key theological moves Edwards makes.
The first key theological move Edwards makes is his exposition of the “nature” of God. God’s nature, as we know from 2 Pet 1:4, is communicable, and therefore God’s nature is not the same thing as God’s essence. Furthermore, God is love, therefore love, in some way, is God’s nature. Edwards runs this through his trinitarian theology to grasp the reality that God’s own life is a life of loving consent and union. It is God knowing himself and loving himself fully as perfect beauty and holiness. Therefore, God becomes the archetype by which our own journey of love is etched.
The second key move is to pick up on Paul’s comment that whereas faith and hope fade away, love never will. Love is eternal. Love is the only currency in heaven, as it were. The vision of God known in heaven, therefore, serves to orient our lives now. Just as the vision of God will create a perfect loving society, so should the sight of faith create a society of love here. These two lines come together since God is the God of love and the telos of our histories. As we journey towards heaven we journey towards God. Love, therefore, is proleptically provided to us from heaven. It is not of this world. Love, therefore, actually is the Holy Spirit given in regeneration. It is only as we know God that we can love him and love our neighbors as ourselves. Continue reading
It has been a particularly busy season for all of us here at Theology Forum, as you can probably tell from the Blog. Steve started a new job, moved back to Denver, and had his first child, all while continuing to write his dissertation. Kent has been pouring himself into teaching, and, I should note, has just been named Professor of the Year at Huntington University. I have met few people, if any, who think so critically and creatively about teaching college students, so it comes as no surprise that his efforts have not gone unnoticed. Kent continues to work on his retrieval project and editing a volume with me on the Christian life.
I have had my fair share of busyness as well, and have, as of yesterday, handed in the draft for my book on Edwards’s Theology: Jonathan Edwards’s Theology: A Reinterpretation (Dec, 2012). I would also like to announce that I have just accepted a faculty position at Grand Canyon University for the Fall. We are very excited to be joining the team there, and slightly less excited to be moving to Phoenix in July.
In any case, we hope to get things moving around here a bit more now that things are (hopefully) slowing down.
If you haven’t heard, Steve Holmes is tweeting a systematic theology. Check it out and join the conversation.
What do you do anyway? You can usually see the question forming behind the blank stare you receive when you talk about being a theologian. Often, these days, I say I’m an author, because that gives them something concrete to think about. Being an unemployed theologian leaves people with a picture of you in your pajamas watching daytime tv. Being an author at least gives a picture of work. So here are some musings on being an unemployed theologian.
As most of you will know, there is a huge difference between being a theologian who doesn’t work and being a theologian without a job. I am of the latter variety. I work a lot. I am currently writing three books (two of which are contracted), editing three books (all of which are contracted) and in the proposal phases of two more (one written and one edited), not to mention articles and papers. But I’m not just an author. I am a theologian. My vocation is not tied to a paying gig. Therefore, when I’m not writing, I find myself presented with fascinating oppotunities to actually be a theologian. I lead a disability theology study group for my church. There are several of us that get together to talk about disability and theology so that we can focus our attention as a church on God’s calling for us. This is particularly important for our church since we are helping to plant a church aimed at people with disability with a pastor who has a disability. I co-lead our adult Bible study at my church. Last semester we studied Gospel stories alongside a painting of the same story. We asked: How was this painter interpreting this passage? as we meditated on the passage itself. If you scroll through this blog you will see several of the paintings we used. Currently, we are working through Hebrews chapter by chapter.
Along with preaching on occasion, I find myself in situations to try and speak meaningfully about theology to pastors. I have led a denomination’s pastors retreat and plan on leading another one for them in October. I meet with pastors to talk about ministry and the nature of the church and her call. I lecture from time to time at seminaries in either theology or spiritual formation. In fact, now that I think about it, I can’t imagine having a job! As I’ve tried to see this time of life as a blessing, rather than a frustrating situation, it becomes clear to me how unique it is to have a calling that is not tied to a job. This is true for everyone, of course, but I have found that the opportunities for a theologian are endless. Anyone else having similar experiences?