William G. Witt

March 7, 2009

Should We Blame The Seminaries?

Filed under: The Episcopal Church — William Witt @ 6:58 am

From a comment I put on StandFirm, which was later picked up by Anglican Mainstream:

In the late 1960’s the focus of Anglican theology  shifted dramatically — and so did the seminaries:

Liberal Protestantism (in the sense represented by Diocese of New Westminster, Canada, Bishop Michael Ingham) did not exist at all until Friedrich Schleiermacher, and did not exist in Anglicanism until the late nineteenth/early twentieth century.

Historic Broad Church Anglicanism was not Liberal Protestantism. (F.D. Maurice and William Temple, for example, believed every article of the creed.) Additionally, until the last twenty years or so, liberalism was never considered at the center of Anglican identity, but was tolerated as a kind of protest movement in the church with the understanding that Reformed catholic orthodoxy was the heart of Anglican identity. Anglican authority was defined by the sufficiency of Scripture, the creeds and the theological content of the (1662) BCP , as well as the 39 Articles, all understood fairly literally.

I have seen little evidence that “historic Broad Church Anglicanism” still exists. What used to be called “Broad Church” seems to have morphed into Liberal Protestantism. Perhaps it still exists in the C of E some place.

Wherever I have found acceptance of same sex-unions, I have also found theological compromise on other issues as well. In TEC these days, the dominant theology seems to be either blatant Liberal Protestantism or an “Affirming Catholicism” that is really “Unitarian Dress-up,” a love of “smells and bells” with minimal commitment to Catholic Theology.

Certainly the seminaries are largely responsible. (more…)

February 26, 2009

Self-Denial or Self-Affirmation? Freedom or Slavery? A Lenten Sermon

Filed under: Sermons — William Witt @ 7:54 am

I preached this sermon a few years ago, and it was on my old website. With Lent upon us, I thought people might find it helpful again.

John the BaptistLent is a time of the Church year that is dedicated to repentance, to dying to self. During these six weeks, we enter a period of self-examination, of humility, of repentance, of “acknowledg[ing] and bewail[ing] our manifold sins and wickedness.” Rather than affirming out choices, Lent seems to be about denying our choices. You do not have to be a genius to realize that this message of self-denial is out of touch with the values of our society. The message of the beer commercials and of most of the television shows on my television set is not one of self-denial, but of self-affirmation. The “swimsuit” edition of Sports Illustrated, which I did not notice in the grocery aisle last week, was not telling me to hold back. Even within the Christian churches, the message of self-affirmation has (broadly speaking) replaced the message of self-denial. More than ten years after Jim Baker and Jimmy Swaggart, there are still some TV evangelists who preach that God wants you to be rich or healthy or successful. If you’re not, it must be because you don’t have enough faith. On a less crass level, there are theologians, bishops and pastors within the Episcopal Church, the Roman Catholic Church, and the mainline Protestant churches who affirm that the self should be valued, not denied.

(more…)

February 18, 2009

Kevin Vanhoozer on the Priority of Scripture

Filed under: Theology — William Witt @ 6:37 pm

Two interesting quotes from Kevin J. Vanhoozer’s very helpful book The Drama of Doctrine: A Canonical Linguistic Approach to Christian Theology. Louisvile: John Knox Westminster Press, 2005:

“We affirm that those who say that Scriptures have no authority save that which they have received from the kirk are blasphemous against God and injurious to the true kirk, which always hears and obeys the voice of her own spouse and pastor, but takes not upon her to be mistress over the same.” The Scots Confession 1560

The real theological issue at stake in the debate over the relative authority of Scripture and tradition (not that one has to take sides, only prioritize) is actually Christology. Are there postcanonical, Spirit-inspired or -illumined insights into the way of Jesus Christ that do not have the canonical testimony to Christ as their ultimate source and norm? (189)

This is one of the more important and thoughtful theological books I have read lately. More on Vanhoozer later. Meanwhile, I recommend that Evangelicals, Catholics (Anglican or otherwise), and Liberal Protestants (not likely) make reading this book a priority.

February 14, 2009

Thomas Aquinas on the Formal Sufficiency of Scripture

Filed under: Development of Doctrine,Scripture,Theology — William Witt @ 9:54 am

AquinasDr. Michael Liccione has responded to my post on the distinction between formal and informal sufficiency of Scripture, and specifically objects to my reading that Thomas Aquinas subscribes to a “formal sufficiency” of Scripture. By a formal sufficiency I had meant that Scripture has an inherent intelligibility that does not derive from some source outside itself. To the contrary, I had stated that a merely material sufficiency would not have an inherent intelligibility, but would rather derive its intelligibility from an outside source. Dr. Liccione specifically quarrels with my reading of Aquinas, and insists to the contrary, that Aquinas affirmed the “material sufficiency” of Scripture

in the sense explained by WW, in no way affirmed the formal sufficiency of Scripture in the sense explained by WW. That is partly why Aquinas, like Newman and even Vatican II after him, most certainly did see a magisterium as necessary for interpreting Scripture reliably.

I find this a startling admission, and shows at least that I have not misunderstood the kind of argument being put forward by current disciples of John Henry Newman. Dr. Liccione’s defense for his interpretation of Aquinas is a quotation from S.T. 2.2.5.3:

Now the formal object of faith is the First Truth, as manifested in Holy Writ and the teaching of the Church, which proceeds from the First Truth. Consequently whoever does not adhere, as to an infallible and Divine rule, to the teaching of the Church, which proceeds from the First Truth manifested in Holy Writ, has not the habit of faith, but holds that which is of faith otherwise than by faith.

Unfortunately, the passage does not mean what Dr. Liccione claims that it means, as one can discern from its immediate context. Thomas is not concerned here with epistemological questions such as Dr. Liccione’s distinction between “opinion” and the infallible teaching of the “magisterium.” Indeed, the authority of the magisterium is not the point of discussion at all. Aquinas mentions the “teaching of the Church,” but he nowhere mentions the pope, for example. To know what he means we have to know which specific teaching of the Church he is talking about, and why he considers it infallible. (more…)

February 12, 2009

Wrestling With the Symbols: A Sermon on Reading Scripture

Filed under: Scripture,Sermons,Theology — William Witt @ 8:28 am

The following is a sermon that appeared on my website, and never made it to my blog. Sometimes an example is better than an argument. Perhaps what I write below shows something of what I mean when I say that Scripture is “formally sufficient” and has an “inherent intelligibility.” Other helpful examples can be found in my article on George Herbert in my “Pages” section in the sidebar and my sermon on “Christological Subversion.” . . . Or you could just read all of my sermons.

Lamb of GodO ne of the prerogatives of the preacher is that, since he or she is the one in the pulpit, he or she can also break the rules on occasion. This morning, I’d like to break the rules a little bit. Rather than preaching on the Scriptural readings, I’m going to talk about them. In a few minutes, you’ll realize what I mean by that.

What I would like to do this morning is talk a little bit about the use of metaphorical and symbolic language in Scripture. Metaphor and symbol are the primary ways in which the language of the Scripture speaks of God. This happens so frequently that often we don’t even think about it. A good example is the number of images that cluster around Jesus in the NT. In the NT, Jesus is called a King, a Lamb, a Priest, a Shepherd, a Judge—the list goes on and on.

(more…)

February 3, 2009

A Little More on the Development of Doctrine

Filed under: Development of Doctrine,Theology — William Witt @ 5:08 am

A reader with the nom de plume of kepha asks me to respond to a piece by Michael Liccione, which I haven’t read yet.

I will look at Prof. Liccione’s piece. The two of us have a history together and this sometimes produces more heat than light in our conversations. Perhaps this is because we do indeed have much in common. I think both of us view Thomas Aquinas as our primary mentor. Both of us have a friend in the Pontificator, who helped keep me in Anglicanism back when he was an Episcopalian, and who became Roman Catholic largely through discussions with Michael Liccione and others.

Part of our disagreement has to do with a different understanding of the trajectory of Thomas’s theology. Prof. Liccione sees a trajectory from Aquinas through Trent to Newman. I rather see Trent as a rather unfortunate sidetrack in the train of late Medieval Scholasticism, where the kind of Thomism that flourished at that time was a kind of mongrelized version of Suarez or Cajetan, and Newman as rather too much reflecting the epistemological unclarity that followed Descartes. (To put this way too summarily, Newman echoes Descartes when he views the problem of interpreting Scripture as an issue of the certainty of the knower rather than a question of the intelligibility of the extra-mental object. The solution here goes back to both Aquinas and Aristotle, both of whom were realists in insisting on an inherent intelligible correlation between known object, knowing subject, and language as an “intelligible word,” and the crucial role of the judgment in affirming truth or falsity.) (more…)

January 31, 2009

An Unfulfilled Promise

Filed under: Trinity School for Ministry — William Witt @ 7:21 am

I had posted what follows below shortly after having arrived at Trinity School for Ministry.  I was just adjusting to the new life of faculty and was disappointed at how little time this left for blogging.  I have since discovered that there is no letup to the responsibilities of teaching at a seminary.  Some of us have suggested that this has something to do with the Calvinist heritage of the place.  We’re all trying to prove we’re elect by putting in as many hours as we can.

Seriously, in some ways teaching in a seminary is more time consuming than teaching at a university or college,or doing full-time IT support.  There are a lot more responsibilities besides teaching classes.  All the faculty preach in chapel.  All the faculty are advisors to students.  All the faculty participate in the day to day governing of the seminary–from discussing curriculum, to student evaluations, to discussing finances.  We all promote the school in various ways.  We go to conferences. We contribute to the Theological Journal, and other publications. We have responsibilities connected with the current Episcopal Church/Anglican Communion crisis.  We teach not only on campus, but online as well.  It is a lot to do.  But I think we all love it.  And we love the students.  Or we wouldn’t do it.  But it makes blogging difficult.

I decided to add a blog to my website last January after having received complaints that people would like to be able to comment on what I had written. I had hoped that blogging might become a regular discipline. Shortly after my first few posts, however, my life was interrupted first by the unexpected death of my father, and then, by the more happy request to interview for a teaching position at Trinity School for Ministry. Since that interview, the last several months have been consumed with preparing to teach two courses I had never taught before, packing up and saying goodbye to old friends, moving to Ambridge, unpacking, saying hello to new friends, and now, the first few weeks of teaching.

So far TESM has exceeded my wildest expectations. Despite the general craziness that comes with moving to a new place–one of the movers commented while unloading one of my dozens and dozens of boxes of books, “You sure must like to read”–being here has brought me almost unmitigated joy. There are new surprises every day. This morning we heard Bishop Mouneer Anis preach in chapel, and then speak afterwards to the faculty and student body. He is the Primate of the Episcopal Church of Jerusalem and the Middle East. His diocese includes not only Jerusalem, but also Egypt, Ethiopia, Libya, Tunisia, and Algiers. He brought greetings from the Global South Primates and assured us of their support for the “remnant” of faithful Anglicans/Episcopalians in the United States. When I was a child I used to dread the Sundays when the missionaries brought in their slideshows, but Bishop Mouneer visibly moved a packed auditorium as he talked about the work of Anglican Christians in an overwhelmingly Muslim part of the world. I was moved. My jaded cynicism is having to fight hard to stay alive here.

Now that I am a little more settled I’ll try to do more to keep in touch with my readers.

Grace and Peace,

Bill

Originally published September 19, 2007

January 27, 2009

Why Not Leave? A Followup

Filed under: Anglicanism — William Witt @ 6:35 am

“Why Not Leave?” was one of the first blog posts I did, and the most popular. It received over 14,000 views. A lot of the people who viewed it at the time misread it as an apology to stay in the Episcopal Church, but that was a misreading. If you read to the end I make clear that I believed there would be a separation of the ways between orthodox Anglicans and TEC, and I believed at the time it would happen sooner rather than later.

There were a couple of things that I did not anticipate when I wrote this. First was that the Archbishop of Canterbury would subvert the process of disciplining the Episcopal Church by (1) disregarding the deadline set by the Primates at Dar Es Salaam; (2) guaranteeing that the Lambeth Conference would exercise no discipline by inviting all the TEC bishops who had participated in Robinson’s ordination, and (3) by turning the Conference into a series of Indaba groups where no substantive conversation could take place, and no decisions made. (more…)

December 6, 2008

What About Them Donatists?

Filed under: The North American Anglican Province — William Witt @ 8:24 am

The Donatist comparison has been repeated numerous times since the events of General Convention 2003–or, rather, misapplied. Since the move last week by the Common Cause Partners to form a new Anglican Province in North America–a move they made, I might add, in direct response to the request of the majority of Global South Primates at Kigali in 2006–the accusation is already being dragged out once again. The “breakaway” Anglicans are “Donatists.” They have broken fellowship with those they consider to be sinful. And the Church has repeatedly repudiated this position since the time of Augustine. Sinfulness does not invalidate the sacraments.

Who were the Donatists? The Donatists were a sect in Northern Africa that disagreed with the rest of Catholic Christendom, not primarily over doctrine, but over discipline. They claimed that the sacraments of sinful clergy were invalid. According to Augustine, the primary problem with Donatism was not their theological position so much as that they refused to listen to the rest of the Church. Internationally, they were a small sect within Catholic Christendom, confined to a corner of Northern Africa. However, within Northern Africa, they were the majority. (more…)

November 23, 2008

Richard Hays’s Challenge to the Just War Tradition

Filed under: Ethics — William Witt @ 6:49 am

Richard Hays represents an approach to Christian ethics that follows in the tradition of Mennonite John Howard Yoder and Methodist ethicist Stanley Hauerwas.1 This ethical approach understands Christian ethics to have a specific content provided by the New Testament texts themselves. Christian ethics is not simply a reiteration of ethical principles known by everyone in general (natural law). Nor is Christian ethics simply a matter of drawing practical application from abstract theological principles like law and gospel. Finally, the narrative texts of the New Testament do not present an “impossible ideal” meant to show human shortcomings, an “ethic of perfection” for select Christians, or an “interim” ethic reflecting a “consistent eschatology” concerned only with the end of the world–all views amounting to the claim that New Testament ethics are not relevant to the lives of contemporary Christians.

One of the distinctive characteristics of this approach is its narrative emphasis. The narrative mode of the New Testament documents is understood to have moral content. The gospels tell a story and Christian ethics has to do with appropriating the Christian story for one’s own. This narrative approach has been found to be a helpful in contemporary theology. Numerous theologians have adopted it; recent variations focus on the notion of drama, e.g., Kevin Vanhoozer.

However, this narrative approach has been a challenge to at least one reading of Christian ethics, the just war theory. The story of Jesus is a story of non-violence and non-resistance. Jesus conquers the powers of evil not by raising up an armed rebellion, but by going to the cross. God the Father vindicates him by raising him from the dead; the paradigm for Christian discipleship is that of “imitating Christ,” and the classic Christian ideal is that of the martyr. Hays’s exegesis follows in the earlier steps of John Howard Yoder and Stanley Hauerwas who argued in their works The Politics of Jesus2 and The Peacable Kingdom3 that following in Jesus’ non-violent way of the cross demands a non-violent ethic.

Hays is clear about the problems that this narrative approach to Christian ethics creates for traditional “Just War” ethics. He says that the “just war criteria” are not derived from, nor derivable from the New Testament. They depend on a process of “natural law” reasoning that has little biblical warrant. In Hays’s words: “[T]he New Testament offers no basis for ever declaring Christian participation in war ‘just.’ ” Accordingly, Hays concludes that the just war tradition, even if the Church’s majority position, has to be rejected as incompatible with the teaching of the New Testament (Hays, 341).

(more…)

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