Talk of the ‘new Calvinists’ or ‘new Calvinism’ abounds online these days, and the movement has elicited critiques in print in Austin Fischer’s book Young, Restless, No Longer Reformed and in portions of Roger Olson’s Against Calvinism. Yet, one new blog post on Calvin’s Institutes – cast in the form of a break-up letter – is the most immediate occasion for the reflections offered here. Here are some loosely connected musings: one concerning the approach to the issues, one concerning theological issues themselves, one suggesting some practical ways forward for the curious. Continue reading
Congratulations to our very own Steve Duby for passing his PhD viva at St. Andrews (Dr. Duby)! We are all thrilled for you Steve. Enjoy the sweet relief of having the preparation and inevitable stress of the unknown behind you.
It is impossible to forget the moments immediately before my viva and those right after it – they are indelibly etched in my memory. There are no other experiences quite like it, nor is there any adequate way to explain or help someone prepare for it. Sure, you can brush up the argument your thesis puts forth, and all that, but no amount of pre-thinking or strategizing prepares you for the moment it actually begins. And it is all compounded by the strange relationship you develop with your PhD thesis. For years you agonize over it, laboring on the argument, fussing over the formatting, laying in bed thinking about it when you wish it was the one thing you could stop thinking about. Then you have to send it off like a child leaving the house at 18 for your examiners to…well, you don’t entirely know what they will do with it. And suddenly its all over. You make a few corrections (Lord willing, only a few), then wonder what you are going to do next.
Here’s to you Steve, and whatever comes next!
Student-led prayer is an essential part of the daily repertoire of my theology courses. The prayers are composed in the form of collects, an ancient form still regularly practiced in many churches. For each class one student composes a collect according to the theological content of the day. Following the collect form, the prayer springs out from the day’s content into a fitting address to God that leads to petition. As the preface to our study, it sets our feet on the cadence of lex orandi, lex credendi. The idea for this practice originated years ago with something Ben Myers wrote on the purpose of theological education: “not simply to make students cleverer, but to help them learn better ways to speak to God in prayer, and to one another in witness…In this way, scholarly discipline becomes a form of discipleship; theology becomes an exercise in prayer.”
I can hardly emphasize this more: the daily collect prayers my students write time and again amaze and humble me, both in their theological richness and in their sensitivity to the lived moment of the day in which they are spoken.
The following two were recently offered In the midst of semester-end busyness. I reproduce them here for the sake of students elsewhere who are experiencing the same (the doctrinal topic for the day is in italics).
[eschatological hope] Hebrews 10:24-25 – “And let us consider how we may spur one another on toward love and good deeds, 25 not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching.” Everlasting God, sovereign creator from the very first day till the very last, as we all look forward to the near horizon of the end of this semester – the day – let us remember not to neglect to meet with one another these last few days, but to hold together both our sadness at departing and our joy of the future, let us hold all of these emotions in the hope of you. In the same way, let us all look to the far horizon – the Day – and let us not neglect to hope for all that you will do for us in the future. You are our hope. Do not be ashamed to be called our God” (W. Stauffer).
[theological interpretation of film] “When we come to the place of exhaustion, where we question the purpose of hard work, and the fruits of our labours, I pray we look to you for our reward. I ask that you help us to persevere not in the hopes of greater recognition, but in the hopes that we are no longer able to depend upon ourselves so that we learn dependency on you, and so that we are humbled by what we accomplished knowing it was all through you and not in ourselves. Let us rejoice in this recognition of your grace and guidance. God be glorified in all things, in our weakness and in our strength. We delight ourselves in you who is our awesome maker and our true source of life” (O. Watkins).
Here is a short reflection from another student on what she sees happening in the process of composing the collect:
What took place was a giving back to God what I thought I had accomplished on my own. I had done the reading. I had answered the questions. I did the learning. But it is God who teaches. He enables me to learn. By praying my learning to him, I praise and acknowledge him for it. Grace encounters even my pride in my studies and begs me to be transformed; to acknowledge and worship God for everything in my life, including my studies (H. Lutton).
With Sanctified by Grace Kyle and I have in mind a vexing challenge for contemporary theology: the hyper-specialization of the academy which causes divisions unnatural to theology, such as between mind and heart, belief and action, dogmatics and spirituality, etc. Spirituality, the Christian life and Christian practice are all relegated to other disciplines and no longer flow from and speak back (prophetically) into theology. Rather than recognizing the death of spirituality when it is divorced from theology (and vice versa), the modern academy baptizes this separation with academic programs and books in which theology and spirituality rarely collide (let alone mutually influence).
In a modest way we hope the book addresses these temptations by providing a theological account of the Christian life in which doctrine and life, confession and practice are held together in the divine economy of grace. The approach is straightforwardly doctrinal – focusing the life of the Christian on the triune God who creates, elects, calls and redeems.
Part One—The Gracious One
1. The Triune God • Fred Sanders
2. The Electing God • Suzanne McDonald
3. The Creating and Providential God • Katherine Sonderegger
4. The Saving God • Ian McFarland
5. The Perfecting God • Christopher Holmes
Part Two—The Graces of the Christian Life
6. Reconciliation and Justification • John Burgess
7. Redemption and Victory • Christiaan Mostert
8. Communion with Christ • John Webster
Part Three—The Means of Grace
9. Scripture • Donald Wood
10. Church and Sacraments • Tom Greggs
Part Four—The Practices of Grace
11. Discipleship • Philip Ziegler
12. Prayer • Ashley Cocksworth
13. Theology • Ellen Charry
14. Preaching • William Willimon
15. Forgiveness & Reconciliation • D. Stephen Long
Though we did not edit the book specifically for classrooms (a publishing practice I sometimes despair over), we nonetheless hoped it will be a natural fit for courses in Systematic Theology, Practical theology, Spiritual theology, and those more narrowly focused on Ecclesiology or the Christian Life (such as the one I teach at HU).
For many the name of Logos calls to mind strictly linguistic resources for studying the Bible, but its repertoire of theological helps is broader than that. In particular, there will be two translations available in the near future that are cause for excitement among Reformed theology enthusiasts and historical theology enthusiasts in general.
One is a translation of Amandus Polanus’ (1561-1610) Syntagma Theologiae Christianae (see here). The early Reformed orthodox author’s system of Christian doctrine is an excellent pathway into the intellectual and spiritual riches of this period of Protestant thought. Though all scholastic theology strives to be orderly, Polanus’ work is very useful for its concise definitions and explanations of the divine attributes, for example. As it happens, in recent research in Christology I benefited from his sketch of the doctrine of the person of Christ and found it to be a nice complement to a work like Turretin’s, which is already available in English.
Polanus appears as a dialogue partner in Barth’s Church Dogmatics but, with a number of other Protestant scholastic writers, is sadly misunderstood at certain points. Translations like this will help to reinstate theologians like Polanus as thinkers that must be taken seriously today and will help us to practice theology in an ad fontes posture.
Lord our God, we are gathered here on this day to consider how you have carried out your good, firm will for the world and for all of us, by allowing our Lord Jesus Christ, your dear Son, to be captured that we might be free; to be found guilty that we might be found innocent; to suffer that we might rejoice; and to be given over to death that we might live forever.
Under our own power, we could only be lost. And we have not deserved such a rescue – no, not one of us. But in the inconceivable greatness of your mercy, you have shared in our sin and our poverty, in order to do such a great thing for us. How else could we thank you but to grasp, take up, and acknowledge this great thing? How else should this happen, but that the same living Savior who suffered for us, was crucified, died, and buried, and was also raised up, should now come into our midst, speak to our hearts and minds, open us to your love, and guide us to trust in it completely and to live by it and by it alone.
So we ask in all humility, but also in all confidence, that this happen in the power of your Holy Spirit. Amen.
(Karl Barth, Fifty Prayers (2008), 23-4.)
“Loss is indeed our gain”
The pushing and shoving of the world is endless,
We are pushed and shoved.
And we do our fair share of pushing and shoving
in our great anxiety.
And in the middle of that
you have set down your beloved suffering son
who is like a sheep lead to slaughter
who opened not his mouth.
We seem not able,
so we ask you to create the spaces in out life
where we may ponder his suffering
and your summons for us to suffer with him,
suspecting that suffering is the only way to come to newness.
So we pray for your church in these Lenten days,
when we are driven to denial
not to know the suffering,
not to engage it,
not to acknowledge it.
So be that way of truth among us
that we should not deceive ourselves.
That we should see that loss is indeed our gain.
We give you thanks for that mystery from which we live.
(Awed to Heaven, Rooted to Earth , 153)