Picking up where we left off, I start the major section of the work, entitled simply “Time.” Zakai places Edwards in a day divided by biblical-centric evangelicals focusing their intellectual capacities on religious experience, while the world increased in scientific and philosophical imagination. Zakai offers some explanation:
One of the main reasons for the growing privatization of religious life and experience was that during the eighteenth century the Christian theological and teleological explanation of the nature of reality had steadily declined in persuasiveness because of the attraction of scientific thought in interpreting the nature of the material world and the influence of the British school of moral sense, which developed the rationalistic idea of disinterested benevolence as the criterion for moral judgment” (135).
This age saw a major conflict between reason and revelation, the former taking precedent and the latter being dethroned from its former glory. As a helpful summary, Zakai states, “The disenchantment of the world led therefore to the reenchantment of the soul, or the heart, as the main locus of religious life and experience” (136). It is here where Zakai slowly turns his attention to the Holy Grail of Edwards studies – Continue reading
McIntosh continues on by addressing Christian belief. He states, “By now it should be abundantly clear, as I tried to warn you at the beginning of this book, how weak and hapless a thing theology really is in and of itself – apart, that is, from its divine source. And here will come the first critical test for a would-be theologian. For the pressure of wanting to have something under our control, something that we can really say for ourselves – and feel as though we know what we’re talking about – this pressure is going to entice would-be theologians into taking matters into their own hands” (33).
This is something we’ve mused on a lot here at Theology Forum, and I personally find it really refreshing in an intro textbook. McIntosh warns that this impulse or temptation can become a way of holding God at bay, of controlling this wholly free being by our use of language and concepts. Wisdom seems to be McIntosh’s preferred register to navigate these theological temptations. McIntosh notes, “In saying that theology is a kind of wisdom, I am saying that it is possible for God to befriend the human mind well enough for human thinking, so to speak, to lean on the divine mind” (35).
McIntosh, continuing to impress, pushes ahead by putting Origin, Aquinas and Barth in parallel (with large brush strokes), helping the reader to grasp the dogmatic flow (and content) of their respective approaches to theology. Continue reading
After reviewing Ben Quash’s volume addressing von Balthasar’s theology of history, I thought I would wade back over to my personal area of interest and take a look at Jonathan Edwards’ philosophy of history. Avihu Zakai’s volume, put out by Princeton Press (and mostly written at the Center of Theology Inquiry) is entitled: Jonathan Edwards’s Philosophy of History: The Reenchantment of the World in the Age of Enlightenment. I will skip over the initial chapter covering biographical material and move right into his argumentation.
In the second chapter, entitled: “Young Man Edwards: Religious Conversion,” Zakai focuses in on Edwards’ conversion experience, asserting, “This spiritual experience informed Edwards’s theology of nature and led directly to his quest to reconstruct the whole material world after the model of his newly acquired religious vision” (54). He then builds on his already provocative thesis, asserting baldly, Continue reading
In my quest for good introductory material, my attention turns to Mark McIntosh’s Divine Teaching: An Introduction to Christian Theology. For this post, I am particularly interested in his first chapter, “How God Makes Theologians.” To add some further fodder to his provocative title, McIntosh states:
Most of us contemporary theologians, soberly trained in the best scholarly methods, try our hardest to analyze the divine realities by dutifully herding them into the approved pens of dialectical arguments and critical studies. Yet when we open our mouths to discourse of deity, out come skirling parables, hopelessly impossible histories, and such reckless extravagances as the idea of a God who refuses to stay exclusively divine, and a savior who’s such a miserable failure he cannot even save himself” (3).
What immediately impresses me with this text is where he begins. Instead of jumping head first into distinctions concerning the various disciplines dubbed “divinity,” he moves right into the reality of studying a subject who is wholly free, other and beyond. Continue reading
What is the relationship between faith and understanding? Yes I know Anselm’s dictum of “faith seeking understanding” (Augustine said the same before him), but how does this actually flesh itself out? And if faith is equated with ever-increasing understanding, then what might lack of understanding say about our faith and about the nature of the Christian life?
These are questions not answered but nonetheless helpfully raised by Randal Rauser’s Faith Lacking Understanding: Theology through a glass darkly (with our move to Huntington behind me and my books on the office shelves, I have a bit more time to work down this stack of reviews for TF. Thank you Paternoster).
Rauser’s premise is simple: for the secular world and for many long-time Christians, the grand mysteries of the Christian confession are lost either in incredulity for the former or over-familiarity in the case of the later. So Rauser works through each doctrine of the Apostles Creed – Trinity, creation, incarnation, ascension, and final judgment – pointing out logical, moral, or plausibility issues related to each, calling them instances of faith lacking understanding:
[The doctrines of the Apostles Creed] violate the basic dictates of logic, or our moral sense, or minimal plausibility in light of our scientific understanding of the world … our attempts to understand each of these core doctrines of faith is blocked by a seemingly insurmountable cliff of mystery be it illogicality, immorality, or implausibility (p. 5).
Having raised issues for each doctrine he lays out various (broadly evangelical) options for addressing them. These are helpful and Rauser is clearly in touch with contemporary and classical scholarship, but he doesn’t do what I most anticipated: Continue reading
Cambridge University Press was kind enough to send me a copy of Ben Quash’s book Theology and the Drama of History, a volume in their Cambridge Studies in Christian Doctrine series (ISBN: 0-521-84434-7). For anyone doing work in the areas concerning a theology of history, theodramatics, von Balthasar or Barth’s relationship to any of these, this book is certainly a must read. Quash has a notoriously broad reach of the field, a lucid and enjoyable writing style and a creative mind.
Quash pulls broadly from his academic quiver to produce a work that flows seamlessly through von Balthasar, Hegel and Barth on to Shakspeare and Gerard Manley Hopkins (no small feat). It is a great addition to an impressive series of books (several of which have been reviewed here, with more on the way).
In Quash’s words, concerning the nature and task of this volume,
This is a book that is concerned to identify resources to help theology think and talk about history. In particular, it sets out to examine the value and the potential of a ‘theodramatic’ conception of history. That is to say a way of thinking theologically about historical process and the historical character of human agents and environments that emphasizes their dramatic features” (1).
In order to achieve this, Quash pushes away from an abstract notion of drama to one informed by literary traditions. Continue reading
Continuing my look at Hunsinger’s volume The Eucharist and Ecumenism, I turn now to consider his proposal for an ecumenical understanding of the real presence in the consecrated elements. Doing so will entail several concessions:
- First, there is not a real presence of Christ in the elements at the expense of the local presence of Christ bodily in heaven;
- Second, there is not a localized presence of Christ’s body in heaven which could prohibit its real presence in the eucharist (sorry to all of the baptists out there, not to mention the Pentecostals!).
Building on this, Hunsinger suggests, “The idea of transelementation, as represented by Vermigli, Bucer, and Cranmer (and based on patristic sources), would today allow the Reformed churches to maintain their historic concern for Christ’s bodily integrity while moving closer to the high sacramental traditions on real presence” (51-52), which would allow for greater flexibility to move towards Hunsinger’s proposal of an ecumenical theology of eucharist. Continue reading