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.
Another translation is a new version of John Owen’s Theologoumena Pantodapa, which outlines the history of theology through different segments of redemptive history (see here). Continue reading
“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)
Continuing the series on Lenten poems, here is “Royalty” by Luci Shaw (fitting for the week of Palm Sunday).
He was a plain man
and learned no latin.
Having left all gold behind
he dealt out peace
to all us wild men
and the weather
He ate fish, bread,
country wine and God’s will
Dust sandalled his feet
He wore purple only once
and that was an irony
(A Widening Light: Poems of the Incarnation, edited by Luci Shaw , 91)
Ephrem the Syrian (d. 373) was a theologian and poet of the ancient Syrian Church. He wrote Bible commentaries, sermons, and hymns, but it is for his poetry that he is most widely known – his contemporaries called him “the harp of the Spirit”. Some poems were verse homilies and probably recited, but the majority were composed in stanzas and meant for singing in communal worship. For Ephrem, the poetic form was ideal because it suited his understanding of the Christian mystery: God takes flesh to himself and offers it for us to consume as Bread and wine. The Christian life is enveloped in mystery, and Ephrem’s poetic hymns are meant to guide Christians into an encounter with the mystery of grace and participate in it through worship.
This is from Ephrem’s poem “On the Resurrection (1)”
1. The Lamb has come for us from the House of David,
the Priest and Pontiff from Abraham;
He became for us both Lamb and Pontiff,
giving His body for sacrifice, His blood for sprinkling.Blessed is His perfecting!
Refrain: Blessed is Your rising up!
2. The Shepherd of all flew down
in search of Adam, the sheep that had strayed;
on His shoulders He carried him, taking him up:
he was an offering for the Lord of the flock.
Blessed is His descent!
3. He sprinkled dew and life-giving rain
on Mary, the thirsty earth.
Like a seed of wheat He fell again to Sheol
to spring up as a sheaf, as the new Bread.
Blessed is His offering! […]
16. His birth gives us purification,
His baptism gives us forgiveness,
His death is life to us,
His ascension is our exaltation.
How we should thank Him! […]
22. Whom have we, Lord, like you –
the Great One who became small, the Wakeful who slept,
the Pure One who was baptized, the Living One who died,
the King who bore disgrace to ensure honor for all!
Blessed is Your honor!
(Ephrem the Syrian: Select Poems, translated by Sabastian P. Brock and George A. Kiraz , 81-83, 91, 95)
I have lately been reading the poems of Gregory of Nazianzus and Ephrem the Syrian, both 4th century theologians. As I was pondering one this morning the thought struck me how fitting it is for Lent. This is from Gregory the Theologian’s “On the Son” (De Filio):
First of all we shall sing the Son… 
He didn’t shave off any bit of Godhead, and still he saved me, 
stooping as a doctor over my foul-smelling passions.
He was a man, but God. David’s offspring, but Adam’s
Maker. A bearer of flesh, but, even so, beyond all body.
From a mother, but she a virgin. Comprehensible, but immeasurable.
And a manger received him, while a star led 
the Magi, who so came bearing gifts, and fell on bended knee.
As a man he entered the arena, but he prevailed, as indomitable,
over the tempter in three bouts. Food was set before him,
but he fed thousands, and changed water into wine.
He got baptized, but he washed sins clean, but he was proclaimed 
by the Spirit, in a voice of thunder, to be the Son of the One Uncaused.
As a man he took rest, and as God he put to rest the sea.
His knees were wearied, but he bolstered the strength and knees of the lame.
He prayed, but who was it who heart the petitions of the feeble?
He was the sacrifice, but the high priest: making an offering, but himself God. 
He dedicated his blood to God, and cleansed the entire world.
And a cross carried him up, while the bolts nailed fast sin.
But what’s it for me to say these things? He had company with the dead,
but he rose from the dead, and the dead, the bygone, he raised up:
there’s a mortal’s poverty, here the incorporeal’s wealth. 
Don’t you dishonor, then, his divinity on account of his human things,
but, for the divine’s sake, hold in renown the earthly form
into which, thoughtful towards you, he formed himself, the
(translated by Peter Gilbert, On God and Man: The Theological Poetry of St Gregory of Nazianzus )