I stumbled onto these remarks by Von Balthasar while reading Edward Oakes this evening. Ponder this:
The calling to love is an absolute one, admitting of no exception, and so ineluctable that failure to observe it is tantamount to total corruption. Let there
be no doubt. We are here to love—to love God and love our neighbor. Whoever will unravel the meaning of existence must accept this fundamental principle from whose center light is shed on all the dark recesses of our loves. For this love to which we are called is no a circumscribed or limited love, not a love defined, as it were, by the measure of our human weaknesses. It does not allow us to submit just one part of our lives to its demands and leave the rest free for other pursuits; it does not allow us to dedicate just one period of our lives to it and the rest, if we will, to our own interests. The command to love is universal and unequivocal. It makes no allowances. It encompasses and makes demands upon everything in our nature: “with thy whole heart, with all they soul, and with all thy mind.” (Christian State of Mind, p. 27. Quoted in E. Oakes, A Theology of Grace in Six Controversies [Eerdmans, 2016], p. 45).
Oakes brings Balthasar into his treatment of grace to emphasis that grace is about love, but not in the romantic sense. And I must say, this just seems incredibly important to me at the moment. Continue reading
Moving ahead in our look of Mikoski’s volume, we now address the “trinitarian structure” of baptism. Mikoski initially focuses on the language used in the liturgy noting the prominence of the Trinity: “What makes the rite a distinctively Christian washing has to do with the linkage of the act of washing and the narrative of the economy of the Triune God’s dealings with humanity across the sweep of history” (28). Mikoski continues:
When set in the context of the proclamation and prayers of the church to the Triune God, the water becomes an instrument of Triune transformation in the baptizand’s life. By the work of the Holy Spirit and through the will of the Father, baptized persons are united with Jesus Christ in his death and resurrection. The gathered community prays with the presiding pastor that through this liturgical event the Holy Spirit will bring the baptizand to rebirth into a life of faithful discipleship in relation to Jesus Christ and to the glory of the Father. In some fashion or another, the water ceremony seeks to fund and shape the many patterns of everyday ritualizations that make up Christian daily life” (31).
There seems to be a line Mikoski jumps back and forth over, which is the ordering of God and man’s action in relation to baptism. The emphasis starts on God’s action by focusing on the work of the Holy Spirit and the will of the Father, but then seems to come at it from another angle, claiming that it is through this liturgical event that the Holy Spirit works. Continue reading
I want to take a look at Gordon S. Mikoski’s new volume, Baptism and Christian Identity: Teaching in the Triune Name (Eerdmans, 2009). This is another work in practical theology which seeks to breath fresh life in the conversation concerning practices which is either dying or else never truly came to life. This work, on the other hand, has promise. There is no doubt from the get-go that this is a work of practical theology. The author talks about his denominationally oriented point of view, the importance of looking at concrete situations and then engages in a detailed analysis of his church’s practice of baptism. In other words, not only will this volume look at Gregory of Nyssa and Calvin, nor will it simply look at theology and Christian education, though it does both. This volume will look at the theological and practical issues against the backdrop of very real conrete situations and help to ask real questions about how our theology should substantialize.
Mikoski does not choose baptism at random, as if it were simply one of many possible practices to choose from. Continue reading
I have been talking with one of my new colleagues at Huntington about the nature and tasks of “Practical Theology” and its relationship with other theological subdisciplines (systematic, biblical, historical, etc.). She teaches in the department of Ministry and Missions and wonders if the theological work she does there is best characterized as “practical theology”. In some sense it boils down to how you define practical theology, and that in turn has implications for how you understand the roles of other modes of theological reasoning.
For sake of clarifying the issue, consider the following definitions and weigh in: Which do you find more satisfactory? And, does either map the relationship between practical and “systematic” theology in a compelling way?
As a theological discipline [Practical Theology’s] primary purpose is to ensure that the church’s public proclamations and praxis in the world faithfully reflect the nature and purpose of God’s continuing mission to the world and in so doing authentically address the contemporary context into which the church seeks to minister … [Practice theology] extends systematic theology into the life and praxis of the the Christian community (Ray Anderson, The Shape of Practical Theology, pp. 22-3).
[Practical theology] begins and ends with inquiries focused on practices. The ground for this focus is an understanding of faith as a lived entity. Our task is to think through faith and “belief” in terms of their embodiment in life. Thus the primary reference of our theologizing is the lived life in all its contemporary forms. This contrasts with biblical studies’ focus on texts, systematics focus on doctrines, church history’s focus on the history of the community of faith, but relies on these forms of inquiry in understanding what it means for faith to be lived (Brock and Swinton, The Aberdeen School of Practical Theology).
Another part of my interest in defining practical theology is my concern that systematic theology not be understood as a practice sequestered from the lived existence of the church Continue reading