June 11, 2018

Why I Do Not Take the “New Atheism” Seriously: “Flying Spaghetti Monsters,” Orbiting Tea Pots, and Invisible Pink Unicorns

Filed under: Metaphysics,Philosophy,The New Atheism,Theodicy — William Witt @ 6:23 am
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Melancholy One of the reasons that I do not take the “New Atheism” seriously is that they do not know what they are talking about when they say that they do not believe that there is such “a being” as God. In any intelligent disagreement it is important that both sides understand each other’s position well enough that they can at least agree on what the disagreement is about. Suppose that I were having a disagreement with a contemporary scientist in which I claimed that I did not believe in the scientific discipline of “Physics,” and that I defended my position by arguing that there is no good evidence for the existence of “phlogiston,” or that I found the ancient Greek philosopher Thales’ claim that all reality is composed of the substance of water to be empirically falsifiable, or that I disagreed with Aristotle in his book entitled Physics that everything in the sublunar sphere is composed of the four elements of earth, air, fire and water, and that everything in the heavens is made of a fifth element called “aether.” If the scientist were very patient, he might well explain that phlogiston is a long discredited scientific theory and that the modern scientific discipline of physics is not at all the same thing as what ancient Greek philosophers meant by “physics.” If, however, I continued to make objections against “phlogiston” or claims about physical reality being composed of the elements of “earth” “air,” “fire,” and “water,” the scientist at some point would likely throw up his hands in exasperation because I clearly did not know what I was talking about when I used the word “Physics.”

The New Atheists (and their followers) continue to use arguments that show that they simply do not know what they are talking about when they use the word “God.” This can be shown by the repeated use of a number of tropes that compare belief in the existence of God to belief in things like “The Flying Spaghetti Monster,” Bertrand Russell’s “orbiting tea pot,” “Invisible Pink Unicorns,” or “imaginary friends.” A variation on the same trope would be Richard Dawkins’ argument in his book The God Delusion against the claim that the possibility of life coming into existence on earth would be equivalent to claiming that a hurricane sweeping through a scrap yard could assemble a Boeing 747 aircraft. Dawkins responded that any being that could create a 747 would have to be “more complicated” than a 747. So if an entity existed that could create the universe, this entity would have to be even more complicated than the universe, and so its existence would be even more statistically improbable than the existence of the universe itself.

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April 20, 2018

Why the Resurrection of Jesus Makes a Difference

Filed under: Sermons — William Witt @ 7:37 pm
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Acts 3:12-19
Luke 24:36-48
1 John 3:1-7

Grunewald Resurrection

When I was in my teens and early twenties, Evangelicals were not known for writing great systematic theology. What they were known for was apologetics, which fit in with their focus on evangelism. My first introduction to the realm of Christian thought was in the field of apologetics. I read everything I could get my hands on by writers like C. S. Lewis, but also by writers I’m sure most of you have never heard of. When I first started reading real Systematic Theologians, it was largely because of their apologetic value. I liked Thomas Aquinas because of his Five Ways to demonstrate the existence of God. I liked Wolfhart Pannenberg because of his arguments for the resurrection of Jesus.I was rather proud of my abilities as an apologist and was convinced that I could prove that Christianity was true based on irrefutable arguments for the existence of God and the resurrection of Jesus from the dead.

One summer I was working one of those temporary jobs you get to pay your way through school and I got to know a young man my own age who had grown up Episcopalian, had been an acolyte when he was a teenager, and was now an atheist. I was trying to convince him that the historical evidence for the resurrection of Jesus was fairly solid, and he blurted out “What if someone could come up with a good argument that John F. Kennedy had risen from the dead? What difference would it make?” As you can imagine, my apologetic arguments had no influence whatsoever on this guy, and after the job ended, we lost track of one another, and I never saw him again.

I teach a course in Christian Apologetics here at Trinity, but my approach is now very different from what it was then. Karl Barth is supposed to have said somewhere that the best apologetics is good systematic theology, and I have come to agree. The problem with the apologetic approach that I first studied as a teenager is that it makes no real connection to the central subject matter of Christian faith. These days I am not particularly interested in the question of whether someone can make a rational argument for the existence of a first cause of the universe. I am much more interested in the question of whether the God who is the Father of Jesus Christ and who raised him from the dead exists. It’s not that I think that the traditional philosophical and historical arguments don’t work. They are probably as valid as they ever were. However, I also think that young man who compared my apologetic arguments for the resurrection of Jesus to the case for the resurrection of John F. Kennedy had a point. The most important question is not whether there is a strong historical argument that a first century Jew named Jesus of Nazareth turned out to be alive three days after he was crucified. The really important question is whether the God who is the Father of Jesus Christ the Son of God raised him from the dead.

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April 2, 2018

Thomas Aquinas for Evangelicals (Part 1) Introduction

Filed under: Theology,Thomas Aquinas — William Witt @ 8:53 pm
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AquinasI first became acquainted with the writings of Thomas Aquinas when I was an undergraduate philosophy major. I became interested in Aquinas because I was interested in apologetics, and I thought that Aquinas would be helpful for doing things like providing arguments for the existence of God. I later shifted my academic focus from philosophy to theology, and have found Aquinas to be a lifelong companion on my theological journey. I am not a Roman Catholic but an Anglican, and I have often encountered a kind of discomfort when other Christians who stand on this side of the Reformation hear about my interest in Aquinas. Aquinas is considered to be the quintessential Roman Catholic theologian, and, accordingly, is regarded with suspicion by many non-Roman Catholic Christians – especially Evangelicals. My ad hoc response would be much like that of Christian Ethicist Stanley Hauerwas who, when he was first teaching at the University of Notre Dame, had to respond to concerns that a Methodist theologian was teaching about Thomas Aquinas. Hauerwas countered that Aquinas lived three hundred years before the Protestant Reformation, before there were any distinctions between Roman Catholics and Protestants. Aquinas was not therefore a Roman Catholic theologian, but a church theologian, and so a Methodist had just as much right to claim him as would a Roman Catholic. Recently D. Stephen Long, another Methodist theologian, has argued persuasively that Protestants should recognize that Aquinas actually played a significant role in the history of Reformation theology, and needs to be reclaimed by Protestants. If Aquinas can be claimed by two Methodist theologians, I would argue that he certainly can be claimed by Anglicans. In what follows, I hope to provide an introduction to Aquinas’s thought in a way that might be helpful for Reformation Christians, especially Evangelicals.

Who was Thomas Aquinas?

Thomas Aquinas was born sometime around 1224 or 1225 as the youngest son of lesser nobility, related to the Counts of Aquino, in the family castle of Roccasecca (in southern Italy, halfway between Rome and Naples). His family had hopes that young Thomas would enter the Benedictine order and would perhaps eventually become an abbot, but he had other ideas. There was a new kind of religious order at the time, the friars, who differed from traditional monks in that they were not cloistered – that is, they did not live in monasteries – but lived among the laity and engaged in mission in the everyday world. Friars came in two varieties, the Friars Minor (O.F.M.) or Franciscans (founded by St. Francis of Assisi) and the Order of Preachers (O.P.) or Dominicans (founded by St. Dominic). As their name suggests, the Order of Preachers focused on preaching, but also on study and teaching, so they had a more academic focus than did the Franciscans. Against his family’s wishes, the young Aquinas joined the Dominicans in 1244. His family responded by having Thomas kidnapped and held him captive for a year or so. He eventually escaped, and in 1245 the Dominicans sent him to the newly founded University of Paris, a budding intellectual center, where he studied under Albertus Magnus (Albert the Great). In Paris, Thomas studied Aristotle’s ethics – Aristotle’s major works were now being translated into Latin for the first time – and the writings of the Eastern Christian mystical theologian Pseudo-Dionysius.
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January 30, 2018

Eating and Idols: A Sermon About the Church in a Post-Christian Setting

Filed under: Sermons — William Witt @ 12:00 am
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1 Corinthians 8:1-13

St GeorgeI am going to begin my sermon by saying something controversial. A shift of what is called “epic proportions” has been taking place over the last several generations in Western culture: the collapse of Christendom. Christendom is the Western culture that existed after the emperor Constantine made Christianity the official state religion of the Roman Empire in the fourth century. For the next several hundred years, Christianity spread, sometimes by mission and sometimes by conquest. The spread of Christianity was so effective that, even after the rise of Islam and the breaking up of the church in the Protestant Reformation, it was generally assumed in the Western world that almost everyone in the culture was in some sense Christian, even if they were not necessarily committed Church members. We see this in all kinds of ways that we don’t even think about. Our calendars are dated from the year that a sixth-century monk named Dionysius Exiguus placed the birth of Jesus, which became the normal way of dating in the Gregorian and Julian Calendars. Christmas and Easter are semi-official holidays even if some people think that the decorations on Starbucks cups are part of a “war on Christmas.” There are church buildings in most town centers, and states like Pennsylvania still have “blue laws” that place restrictions on such things as the selling of alcohol on Sundays. (You can now buy alcohol on Sunday in Pennsylvania, but apparently it is still illegal to sell an automobile or to hunt on Sunday.) Our money says “In God We Trust,” and even the New Atheists are very clear that the God they do not believe in is the Christian God. And, up until recently, most people identified themselves as belonging to some kind of Christian church – whether Protestant or Catholic.

But this has been changing. Since World War II, fewer members of each generation have been identifying as Christian, and more and more identify as “unaffiliated ,” or “nones,” not spelled N-U-N-S, but N-O-N-E-S, as in “none of the above.” In recent surveys, 80% of the World War II Generation identify with some kind of mainstream Christian denomination: Roman Catholic, Evangelical, or mainline Protestant. Only 11% identify as “unaffiliated.” With the Baby Boomers, those numbers begin to shift, and the percentage of unaffiliated rises to 17%. For Generation X, 23% are “unaffiliated,” and, among “younger millenials,” 36% do not identify with any historic Christian tradition.1

All traditional Christian churches have lost membership, including both Evangelicals and Roman Catholics, but the group that has lost most is mainline Protestants, who account for 22% of the World War II Generation, but only 11% of Millennials. Significantly, “nones” are now the largest single group. While you’re more likely to be some kind of Christian than a “none” if you’re a millennial, you’re twice as likely to be a “none” as to be an Evangelical or a Roman Catholic, and you’re more than three times as likely to be a “none” than you are to be a mainline Protestant – a Lutheran, a Presbyterian, an Episcopalian or Anglican, a Congregationalist or a Methodist. Among millennials, while some raised in Christian traditions become “nones,” the reverse is seldom the case. Those who are raised with no religious affiliation whatsoever stay that way. Growing up in a home without any religion is a good way of never becoming a member of any religious group.

I had to say earlier that this post-Christendom claim is controversial because just yesterday several of my friends on Facebook pointed to a new study that indicated that versions of Christianity that attract seriously committed Christians are not shrinking. However, I don’t necessarily see a contradiction here. This could simply mean that the part of the population that was only nominally committed to Christian faith no longer sees the need to keep up the pretense.2 Regardless, it appears that with each upcoming generation, a larger percentage no longer identifies with historic Christian faith.

In the last five to ten years, there has been a kind of cottage growth industry of experts who are giving the church advice about how to survive in this new post-Christendom setting. For example, the Eastern Orthodox writer Rod Dreher last year published a book entitled The Benedict Option, in which Dreher argues that Christians need to recognize that the dominant culture is now hostile to Christian faith, and we need to create a kind of neo-monastic Christianity whose goal or purpose is to preserve and pass on the faith to the next generation in the midst of this hostility.3 Evangelical philosopher James K. A. Smith has written You Are What You Love, in which he argues that post-modern secularism ultimately cannot satisfy basic human needs and that Christians need to recover a liturgical and catechetical spiritual formation that will provide a life-giving alternative to secularism.4 While it might seem as if Dreher and Smith are on the same page, they have engaged in a rather public and nasty feud with one another recently with Smith strongly criticizing Dreher’s new book, and Dreher saying that Smith is just angry because he didn’t publish with Smith’s publisher.5

So how might committed Christians respond to this new situation? I would suggest that St. Paul’s letter to the Corinthians provides some very helpful advice. (more…)

October 27, 2017

The Difference of God and the Difference it Makes: A Sermon

Filed under: Sermons — William Witt @ 6:55 pm
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Psalm 96.1-9(10-13)
Isaiah 45.1-7
1 Thess. 1.1-10
Mt. 22.15-22

TrinityOccasionally the lecture readings so clearly focus on a single topic that only a really clever preacher can find a way to preach on something else. This morning seems to be one of those occasions. If I were to summarize this morning’s lectionary readings with a single title it would be “The Difference of God and the Difference It Makes.” Since I’m not a really clever preacher, I intend to preach on that topic. What do the readings say about God, and what difference does it make?

To do that, however, I am going to begin with some background. Sometimes in order to understand a topic, it helps to contrast it with something else. And this morning’s lectionary readings do that. They contrast faith in the one true God with its opposite – belief in false gods, or idolatry. The Psalm declares “All the gods of the people are worthless idols, but the Lord made the heavens” (Ps. 96:5). In 1 Thessalonians Paul writes to his readers: “you turned to God from idols to serve the living God” (1 Thes. 1:9).

Belief in many gods was a common characteristic of ancient cultures. Not so much today. You have to look far and wide to find a genuine polytheist or someone who worships actual physical idols in contemporary Western culture. There are still polytheists of a sort in Asia. Traditional Hindus and at least some Buddhists believe in “gods” (plural) rather than in one God. And there are still gods (plural) in a lot of traditional tribal religions. But the problem in contemporary Western culture is not a literal belief in many gods, but a lack of genuine belief in any god – what I would call “unbelief.” This is not necessarily atheism, but it is a way of living in which belief in the one God has nothing to do with the way that people live their lives day in and day out.

I am old enough to have lived through several different variations of “unbelief.” Before terrorists flew airplanes into the Twin Towers in New York City, something called “pluralism” was popular. Often associated with “New Age” Religion, and what is sometimes called “Therapeutic Moralistic Deism,” pluralism can be summed up in the saying, “All roads lead to the same destination.” Former Episcopal Presiding Bishop Kathrine Jefferts Shori put it this way: when Jesus says in John’s gospel that he is the way, the truth. and the life, what that means is that Jesus is the way for Christians, not that Jesus is the way for everybody. The primary assumption of pluralism is that there is nothing unique about the Christian God.

The New Atheism appeared right after the fall of the Twin Towers. While pluralism might be willing to admit that there is at least some kind of God, the whole point of the New Atheism is to deny that any God exists. The New Atheists thrive on ridicule, combined with silly arguments that they think are really clever arguments. (more…)

October 10, 2017

My Response to the Response of Six Anglican Leaders to the ACNA Statement on Holy Orders

Filed under: Women's Ordination — William Witt @ 12:43 am
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The following is my response to the Response to Holy Orders Task Force Report — Six Anglican Leaders Reflect on ACNA Statement, which I will refer to in what follows as the Response.

christ_in_the_house_of_martha_and_maryI begin by noting that there is nothing new introduced in the Response, but also that the Response contains a significant anomaly. The Response consists of arguments that have been used against women’s ordinations for the last several decades. However, the Response also combines (without acknowledgment or clarification) the two very different arguments against women’s ordination used by Protestant Evangelicals (Complementarians) and Sacramental Catholics (Liturgical symbolism). The Response presumes that the arguments can be combined, but it is questionable whether they are even compatible. (If one takes seriously Complementarian disinterest in sacramental concerns and Catholic rejections of Complementarian positions, the two approaches cancel each other out.)

The first half of the Response assumes the position defended by Evangelical opponents of women’s ordinations known as “Complementarians,” a group whose beginnings are no earlier than the 1970s and 1980s. Complementarianism is a view associated primarily with Baptist Calvinists Wayne Grudem and John Piper. Throughout, the Response simply repeats arguments used over and over again by Grudem and Piper. Unfortunately, the writers of the Response seem either unaware of or choose not to address the serious weaknesses in Complementarian arguments that have been pointed out repeatedly. The Response does not acknowledge that Complementarianism represents a uniquely Protestant approach. Complementarianism is primarily concerned with masculine authority: women cannot be ordained because they cannot speak publicly in a worship setting, cannot teach men, and cannot exercise authority over men. The Catholic argument against women’s ordination is a completely different argument connected to sacramental symbolism, and both modern Roman Catholics and the Orthodox have rejected complementarian arguments concerning authority. For Catholics, women can do all of the things complementarianism forbids: they can preach, they can teach, they can exercise authority over men; they just cannot celebrate the Eucharist. This point is crucial because it makes clear that the first half of the Response represents a one-sided Protestant approach that is at odds with the Catholic position.

On Complementarianism, see my essay “Concerning Women’s Ordination: Hierarchy and Hermeneutics.”

If the first half of the Response one-sidedly echoes Complementarianism, it is also unfortunate that throughout the Response quotes only from the ESV translation of the Bible, an intentionally Complementarian translation that at times misleadingly translates passages to force complementarian readings. That the authors do not acknowledge the differences between the ESV and other translations is unfortunate.

The Response presents what it calls “clear biblical testimonies to a male-only presbyterate.” Unfortunately, the passages to which it refers are anything but “clear” on that issue. (more…)

September 27, 2017

Concerning Women’s Ordination: A Response to the “Ordination Challenge”

Filed under: Theology,Women's Ordination — William Witt @ 5:56 am
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The following presupposes some familiarity with two earlier essays: Concerning Women’s Ordination: The Argument “From Tradition” is not the “Traditional” Argument and Concerning Women’s Ordination: The “Tradition” Challenge

Melancholy A gentleman named Michael Joseph has responded to my “ordination” challenge.

1) C. S. Lewis once responded to an unsympathetic critic who had clearly gotten his views wrong: “[W]e all know too well how difficult it is to grasp or retain the substance of a book one finds antipathetic.” I suppose I should not be surprised if a response to my essay seems rather seriously to miss much of the point of my argument. A key point in the misreading seems to be the presumption that I assume that the Church Fathers were simply irremediable sexists and had nothing good to say about women. Accordingly, the author presumes it sufficient to point out that if Tertullian says some good things about women or that Chrysostom speaks positively about women in marriage, or if Augustine does not believe that “Eve is by nature more a sinner” that this somehow invalidates my argument.

A single paragraph in my earlier essay should set straight that misunderstanding:

In making this point, it is not my intention to embrace the kind of diatribe that one occasionally encounters in revisionist feminist scholarship that portrays the entire history of the church as nothing but an unmitigated practice of oppressive subjugation and patriarchal abuse of women. Such one-sided readings can find their counterparts in equally one-sided accounts of how Christianity remarkably improved the status of women in the pagan world, and was, on the whole, a remarkably good thing for women. Nonetheless, it is not difficult to trace a consistent pattern in the history of the church that explains why the church has not ordained women. Some selective examples follow. (These are typical, but not exhaustive.)

So no, I do not at all believe that pre-modern church tradition is simply uniformly negative toward women. (more…)

September 22, 2017

Concerning Women’s Ordination: The “Tradition” Challenge

Filed under: Theology,Women's Ordination — William Witt @ 6:12 am
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Joan of ArcRecently, I posted the following on Facebook in response to the recent ACNA College of Bishops Statement on Women’s Ordinaton:

As a member of the ACNA, I was a consultant to the ACNA Women’s Orders Task Force. When the ACNA was founded, it was decided that we would be a “large tent” representative of orthodox Anglicanism, extending hospitality to those Anglicans who could not affirm women’s orders, even though they held a minority opinion within worldwide Anglicanism. I am happy that the ACNA has continued to recognize that there is room for disagreement on this issue.

However, I am unhappy with this statement in particular, which does not tell the whole story: “However, we also acknowledge that this practice is a recent innovation to Apostolic Tradition and Catholic Order.”

Yes, the practice is recent, but so is the recognition that women are of equal moral, intellectual, and spiritual status with men. The historic argument against women’s ordination was that women lacked intelligence, were emotionally unstable, and were more subject to temptation than men. Given that the current arguments against WO are NOT this argument, the continuing opponents of WO are as much endorsing a “recent innovation” as those of us who favor it.

I accompanied the post with a link to this page:

Concerning Women’s Ordination: The Argument “From Tradition” is not the “Traditional” Argument.

I quickly discovered that posting this was a mistake, as I received responses like the following that made clear that people read my statement, but had not actually read my essay:

Who has made this “historic argument”?

To make matters worse, my statement was shared elsewhere without the link to my accompanying essay, where it received responses such as the following:

I would truly love for someone to post even one demonstration of the Early Church arguing specifically that women cannot be ordained due to their inferior intellectual, moral, or spiritual state, or even an inferior ontology. Just a quote from them that speaks for itself.

The substance would be giving a quote from the Early Church that shows – rather than assumes – that they argued from a view that women are inferior:
– not merely subordinate, but inferior, for assuming that subordinate implies inferior merely assumes what Witt needs to demonstrate,
– not merely that a writer or several made an observation or rebuke or rhetorical flourish against the female sex (for they did that against men, too)
Basically, just someone, provide something from the early church that clearly shows that they said, basically, “the mind of the Church is that women can’t be priests because women are without exception intellectually incapable/wanton/etc.”

Lots of words, lots of assertions, lots of analogies, lots of debate over whether the analogies are valid…. but no early church quotes, viz, no actual evidence.

I am tempted to respond by again referring back to my earlier essay, but that would be too easy. I’m more than willing to accept a challenge, and will raise the challenge with one of my own.

So first a response to the above challenge.

My argument consists of the following two assertions:

First,

The historic argument against women’s ordination was that women lacked intelligence, were emotionally unstable, and were more subject to temptation than men.

This can be broken down as follows.
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August 7, 2017

Love Inseperable: A Sermon

Filed under: Sermons — William Witt @ 9:01 pm
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Nehemiah 9:16-20
Psalm 78
Romans 8:35-39
Matthew 14:13-21

The Prodigal SonEvery reader of the Bible will sooner or later discover certain tensions that are hard to hold together. We discover just such a tension in this morning’s lectionary readings, a tension that has been with the church since its very beginnings. In Paul’s epistle to the Romans, we read one of those classic affirmations of Christian faith: “Who shall separate us from the love of Christ? . . . I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” (Rom. 8:35, 38-39).

Yet when we read the Old Testament readings, it seems that there are lots of things that can separate us from God’s love. The two Old Testament readings are shortened selections from longer accounts of God’s dealings with the people of Israel. In the Psalm we are told that after the Israelites questioned God, “when the Lord heard, he was full of wrath; a fire was kindled against Jacob; his anger rose against Israel, because they did not believe in God and did not trust his saving power.” (Ps. 78:21-22). The lectionary reading omits a good deal of what the Psalm says later, which tells over and over of how Israel kept sinning, and how God responded to Israel’s sin: “[T]hey tested and rebelled against the Most High God and did not keep his testimonies . . . When God heard, he was full of wrath, and he utterly rejected Israel.” (Ps. 78:56, 59). In a later section of the Nehemiah reading, we read about Israel: “they were disobedient and rebelled against you and cast your law behind their back.” And Nehemiah describes God much as did the Psalm: “Therefore you gave them into the hand of their enemies, who made them suffer.” (Neh. 9:26, 27). The Psalm and the passage from Nehemiah seem to say that at least some things can separate us from God’s love.

Certainly there seems to be some kind of tension here between God’s love and God’s justice, and people have often found it difficult to hold both together. In the second century, a heretic named Marcion concluded that there were actually two different Gods – a New Testament God of love who was good, and an Old Testament God of justice who was evil. Marcion’s solution to the problem was to throw out the Old Testament completely. There have been modern Christians who have come to the same conclusion. When I was doing my doctoral studies, I once heard the wife of an Episcopal priest say that the God of the Old Testament is the devil in the New Testament, and she was quite serious. If most Christians don’t go quite so far, there are many Christians who, if they were honest, would admit that the God of the Old Testament sometimes makes them uncomfortable.

But if, as Christians, we take the Bible seriously, then we have to take the whole Bible seriously. In the second century, Irenaeus of Lyons was the church’s first great theologian, and he insisted against Marcion that there is only one God, that there is one Bible with two parts, an Old Testament and a New Testament, and that the God who is the God of Israel in the Old Testament is the same God who is the Father of Jesus Christ in the New Testament. In fact, Irenaeus was the first writer we know of to use the terms Old and New Testament to describe the Bible. As Anglicans, we show that we stand with Irenaeus and not Marcion by using a lectionary that includes readings from both the Old Testament and the New Testament.

How then do we hold this tension between God’s love and God’s justice together? (more…)

July 6, 2017

Robert Jenson on Revisionary Metaphysics

Filed under: Metaphysics,Theology — William Witt @ 7:31 am
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Recently, I wrote a book review of a collection of Robert Jenson essays entitled Theology as Revisionary Metaphysics for The International Journal of Systematic Theology.1 Unfortunately, IJST considered the first version of the review to be too long; they wanted a short review, not a review essay. The following contains the bulk of what I omitted, focusing on Jenson’s understanding of “revisionary metaphysics,” and, particularly, on questions of divine immutability and impassibility. I affirm the traditional position, and some might find helpful my interaction with Jenson’s challenge.

TrinityThere is a dominant sub-theme that pervades Robert Jenson’s book, Theology as Revisionary Metaphysics and provides its title: revisionary metaphysics.2 What does Jenson mean by “revisionary metaphysics”? In the preface, Jenson affirms that insofar as the question “What is it to be?” continues to be asked, Christian theology necessarily has to do with metaphysics; classical Christian theology necessarily interacted with and revised pagan Greek metaphysics to “fit the gospel.” The resulting Christian metaphysics is above all trinitarian and Christological. Jenson’s acknowledged conversation partners include the Cappadocian fathers, Cyril of Alexandria, Thomas Aquinas, “certain Lutherans,” Karl Barth, and Jonathan Edwards (pp. vii-viii).

However, Jenson is also convinced that traditional Christian metaphysics has been influenced too much by Greek metaphysics; in particular, he rejects notions that God is impassible and timeless, doctrines of God that he considers implicitly unitarian or binitarian rather than trinitarian, and Christologies that are adoptionist or Nestorian.3 Several of the essays in this book emphasize these themes. In “Ipse pater non est impassibilis (The Father Himself Is Not Impassible),” Jenson points to the Hellenistic roots of impassibility: Parmenides, Plato, Aristotle, and the Stoics did not know about the incarnation or the biblical distinction between Creator and creature; for them, the fundamental distinction was between the temporal world and a timeless divine realm (p. 94); Jenson insists that if the christological notion that one of the Trinity suffered in the flesh is true, “then the God here referred to by ‘the Trinity’ is not impassible . . . in any sense of impassibility perceptible in the face of the world, it will not do as an attribute of the God of Scripture and dogma.” (pp. 95, 96).

(more…)

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