Origin of the Specious

Following on from the last post on atheism, here is a new review by David Hart on yet another book arguing that if you can show some form of evolution of thought concerning God within a religion, you have proven its natural origin.

Review - He Who Gives Life

I've just finished reading Graham Cole's book on the Holy Spirit - He Who Gives Life. As I've found with most of the volumes in the Foundations of Evangelical Theology series, it's a text book, which is a clear and biblical articulation of the doctrine under consideration. He initiates his thoughts by setting forth his methodology, drawing attention to the primary importance of Scripture and the supporting voices of church history, all the while clearly identifying and giving weight to the rich variety of Scripture in terms of genre and locale in salvation history - Cole's concern is that we read the Bible to come to an understanding of the Holy Spirit. That said, Cole is quite happy to draw theological opinions (theologoumena) from the text, recognising that there is a difference between what we must and might believe.

Starting with the mystery of the Holy Spirit, and the importance of allowing God to be who He is, Cole traces some of the major themes in church history as to the person and work of the Spirit - the Spirit as the bond of love (Augustine), Spirit as the perfecting cause (Basil of Caesarea) and the idea that love requires a third Person (Richard of St Victor). He also engages with the filioque debate, drawing clear and contemporary application from the subject, without exhausting the reader.

The second and third parts of the work deal with the Spirit in the Old and New Testaments respectively. The ground Cole covers here is too vast to even survey, but is all ground worth walking. His articulation of the work of the Spirit in the life of Christ, and the way he addresses these issues through the key events in Christ's life was refreshing to read, as was his careful and methodologically appropriate handling of the event in Acts.

The work of the Spirit in the church and in the believer omitted some material, on the grounds that it had been covered in other volumes in the series (namely Demarest's The Cross and Salvation), and while it is disappointing to not have some of these topics addressed in a work on the Spirit, it was an understandable choice.

What was particularly refreshing throughout the work was the way Cole was quite happy to walk a path between what he deems evangelical rationalism and evangelical mysticism. He's quite happy to speak of the mystery of the Spirit - and indeed his appropriate epistemic humility (not wanting to claim certainty where the Bible doesn't give it) was refreshing, particularly on the issue of the extent to which the Trinity can be used as a 'solution' or 'answer' to particular ecclesial issues. This epistemic humility, however, doesn't stop him from engaging with the implications for belief and practice - a regular section included at the end of each chapter in the work, nor from drawing theological opinions on the basis of the biblical date.

There is no doubt that he covers a vast breath of topics, grounding his position biblically, theologically and historically. Of course I came away with as many questions as answers, but the overall experience of engaging with Cole on this subject matter was one I thoroughly enjoyed. While a more robust and sustained engagement with some of the pop-theology which exists in many churches around the person and work of the Spirit would have been helpful (particularly for evangelicals in non-evangelical contexts), Cole gives the framework, surveys the data, and sets the direction for Christians to be able to make those engagements. It's a very good book, and I don't hesitate to doubt J I Packer's endorsement that it is 'the widest-ranging textbook on pneumatology that currently exits.' A valuable resource for anyone seeking to understand, relate to, and serve our Triune God.

Someone's made it

It's not necessarily a big deal on the world-wide stage of biblical and theological scholarship, but Pete, co-author of But Now has recently had a review published in Themelios. It's the first thing either of us have had published (unless Pete's been working under a pseudonym), and if we were betting men I'd probably owe him a bottle of something. You can read it here. Personally I agree with his review of the book - it's an excellently balanced critique of Barth which as Pete notes, presents a 'robust and fair interaction with Barth'. And I can guarantee it's the first review you've read in a long time which contains the word 'prophylactic'. Congratulations Pete - we look forward to many more!

Review - Going the Distance

As part of my final retreat for the Clinical Pastoral Education course this weekend I had to review a book. The following isn't great, but it fulfills all righteousness, and I think Peter Brain has some incredibly helpful and insightful things to say. I found it a very useful book to read, and would strongly encourage anyone in ministry, or training for ministry to read it. Regularly.

Peter Brain. Going the Distance: How to stay fit for a lifetime of ministry. Matthias Media: Kingsford, NSW. 2004. 260pps

Peter Brain, the bishop of Armidale, has a simple purpose in this work, stated in the subtitle. To articulate, enable, and equip pastors for a lifetime of ministry. Working from the position that ministry is a lifelong vocation, and that pastors seek to remain faithful and effective in that ministry for the long term, Brain’s primary emphasis is on self-care:

…intentional self-care on the part of pastors is not a matter of selfish pampering, it is essential to maintaining an effective ministry over the long term. (p10)

It is the nature of ministry itself which necessitates such a conscious and significant level of self-care. Dealing with matters of eternal significance; the voluntary nature of the church; the portrayal of ministry in society; demands for ‘success’ in terms of church growth, as well as the feelings of inadequacy which ministers can feel from comparing themselves to others, or even to their own expectations, all mean that ministry can be a difficult task which takes a toll on the well-being of the pastor. Brain is very clear up front that he is in no way advocating that ministry should be taken less seriously – indeed by the end of the book one feels the weight of ministry more keenly – but rather that in caring for ourselves well we preserve ourselves for the long haul of ministry, and (as he later develops) promote a picture of ministry which is model-able and therefore more effective in self-replication.

Having identified the importance of self-care, Brain then pragmatically turns to consider the issue of burnout. While a helpful chapter, this also highlights Brain’s pastoral approach in the book. He very frequently deals with where pastors ‘are at’ rather than stating the ideal (and therefore potentially discouraging many). This is also seen in the overall positive nature of the book – a variety of authors and sources are quoted – the vast majority (if not all of them) positively. Brain’s purpose is not to show that he is right and others wrong, but to urge faithful pastors to care for themselves that they might better serve God and care for the people entrusted to their care. This works from his presupposition about the nature of ministry – he doesn’t argue for it, but rather assumes a word-based, parish-centred, evangelical ministry. While different theological and pastoral settings would bring some changes, many of the principles would remain unaltered, although his final chapter on justification by faith might not have the same paradigmatic force.

The issue of burnout is treated as a sign that self-care isn’t working, and/or that self-care needs to be implemented. Brain presents a helpful, cyclical description of burnout, noting how it often feeds on itself. Rather than treating it as a problem (although he clearly sets forth the problems of burnout), Brain urges the reader to see it as ‘an invitation to take stock’ (p31), much like the fuel light in your car. He notes that the early signs of burnout are signs to ‘turnout’ – to slow down and take time to refresh, much like ‘drive-revive-survive’ concept here in New Zealand.

Burnout itself is grounded in how the pastor identifies and manages stress – the topic of the next two chapters. Brain is clear that there will be stress in the pastorate, the key issue is how it is dealt with. Helpfully, he identifies that poor (and therefore stress producing) patterns of behaviour don’t emerge overnight, but are often the result of thoughts and attitudes, which result in behaviour, and eventually change character. This progression, however, works both ways – for good and ill. He suggests three areas in which stress can be managed – articulating priorities, being assertive, and saying ‘no’. In all three, the key issue is taking control of the situation, and being in control of ministry. He doesn’t advocate a domineering or selfish approach, but rather to be in control of your ministry – in such a way that ‘we can prepare ourselves to be less stressed [which] flows out of the healthy basis of justification by faith.’ (48) Brain also addresses simply the physiological issue of stress – how God has made our bodies to be stressed, but then to have that stressed relieved. He offers simple and practical advice such as using the diary to plan less-stressful events after stressful ones; to enjoy little things every day; to watch artificial stimulants; to cultivate good friendships; to remind yourself of God’s sovereignty.

Depression is treated next, and in a generalist work such as this, it receives a generalist treatment. Brain is upfront that he is not an expert in the area, and draws on others who are. A helpful distinction made is between endogenous depression (that caused biologically) and exogenous depression (that caused by loss), and Brain focuses on the latter, suggesting that for the pastor there can be four major areas where loss occurs – natural loss (death, friends moving town, etc.); particularly Christian loss (sending missionaries overseas, planting a new church, etc.), issues of conscience (‘genuine difficulty with church or denominational teaching of practices’ (p71)); and sinful causes (loss of power, loss of prestige, the giving up of sinful behaviour, etc.). Turning for a moment to a broader purview than just the pastor’s self-care (although obviously related), Brain suggests that the pastor helps in these areas by both preparing the congregation for loss, and by pastoring them when it happens. For the pastor, six points are made: realise that ministry is full of loss (i.e., be ready for depression!); accept that it is ok; allow yourself to feel loss; healing will come through identification of loss; there is no short, quick remedy; and finally, that a series of ‘bottomings’ can happen, and only after the last one will recovery really be possible.

A series of chapters then deal with:

Anger – a helpful point made is that anger, unless identified and managed, will quickly turn either outward or inward, and that forgiveness (very often a required outcome) is first an act of the will.

Families – Brain here recognises the close ties the Bible draws between the church and the family, but also the difficulties that this can potentially bring for the biological family. Rather than a ‘first’ ‘second’ type system, the proposal is suggested that the primary commitment is to God, and then to act faithfully, lovingly, and graciously in the areas in which we are called to live. This is helpful advice, for it recognises that there will be seasons where one of the two families will take significant priority over the other, and that grace, not law, is a proper way of managing such situations.

Sexual temptation – particularly the importance of the example that the pastor sets in this area, and to be realistic that there may very well come times and people in the pastors life where he will be willing to abandon everything for someone not his wife. Brain flags that pastors who are arrogant, alone, and addicted to work are more prone to failure in this area, but also offers a variety of suggestions for how sexual temptation can be avoided and managed. Central to this is his insight from Crabb (an insight quoted quite regularly) – ‘be hypocritical to your feelings, not your purpose’ (p137)

Friendships – while developing friendships is an act of pastoring, they also support and maintain the pastor.

In the following chapters, Brain turns to think about the way forward – about what a plan of self-care might look like. While expressed explicitly in a few places, running throughout these chapters like a recurring melody is the idea of planning. Self-care is a deliberate, focused, and thought out activity which requires the pastor to plan for it. He starts with eight principles upon which any such plan should be based: a Sabbath rest; the development and use of a network of support; a realistic appreciation of opposition and unbelief in ministry; that justification is by grace through faith (not by being ‘the best’ pastor); the sovereignty of God in all things; the importance of receiving hospitality; taking time for study and reflection; prayer. These principles must then be planned for – take time to plan (i.e., plan to plan) – plan to rest; plan to study; plan to be a spouse and parent; plan to be humble (i.e., development of one’s relationship with God); plan to be accountable. Brain’s advice is essentially to make self-care an integral and deliberate part of your ministry – not for it’s own sake, but to serve and support your ministry.

Recognising that self-care doesn’t take place in a vacuum, three additional chapters are written to church members, church lay-leaders, and to denominational leaders. While helpful and useful advice is given, Brain doesn’t offer practical suggestions as to how the information contained within these pages might find its way to the target audience. Obviously them reading the book is one option, but a discussion about how to educate and help your congregation help you in self-care would have been valuable.

Two final chapters round out the book. Penultimately, Brain addresses the specific issue that ministry is never finished. Unlike most other professions, a pastor finds it extremely hard to measure the real heart of his work. Therefore, the setting of small goals can be of great help. Ultimately, however, it is an understanding of the true nature of ministry – that it is an eschatological work done in a relay-type environment under the sovereign hand of God – which frees the pastor from the successful/unsuccessful feelings.

This leads to Brain’s last chapter, which in one sense is the bringing together of the theological presuppositions woven throughout. He focuses here on justification by faith as the heart of the Christian life, and therefore the heart of Christian ministry. We are saved not by works, but by grace through faith, and therefore our salvation, and our ministry, is all from God. Justification by faith assures us of God’s goodness to me, and also acts as a model for ministry. It provides the basis for our self-esteem (grounding our identity not only in creation but also in redemption); provides and allows for our failure by setting all that we do in the contrast of what we were (rebels) and are (adopted children); provides the basis for all relationships, including receiving correction; leads to real work, for we will work for the one from whom we seek praise and reward; helps us to be grounded in what we are, rather than what we do; and frees me to serve, love, and give wholeheartedly.

Brain’s aim is laudable – to equip pastors for a lifetime of ministry. The positive tone of the book and the gentle yet direct encouragement found in it not only sets forth how to care for yourself and equip yourself for that long-term ministry, it also cares and equips you through the act of reading it. As noted, it presupposes a particular theological position, and because it is grounded on this I’m not sure how transferable some of it would be to those who hold different positions. Nevertheless, his chapters on stress, anger, family, sexual temptation, and others, and particularly the pragmatic advice on planning and managing self-care are applicable to all. It is helpful to have this advice from someone who has run the race, and stayed fit for a life-time of ministry.

Encouragement from Fellow Workers - Review of Liberating Ministry from the Success Syndrome

The penultimate encouragement the Hughes urge us to take is from fellow workers. Personally, I found this chapter incredibly helpful because it deals with the issue of depression. Let me be clear – I don’t think I suffer from depression. I have known and worked with people with different forms of depression, and it is an incredibly debilitating place to find yourself in. I am not comparing myself to them. But I also don’t know many ministers who won’t testify to the blues, the doldrums of ministry when this gospel work just gets you down. Mark Driscoll speaks of ‘bread truck Mondays’, where he wakes up and wishes he could just go and drive a bread truck – no people, no pressure, and when you get hungry you’ve got fresh bread to eat. The Hughes’ quote Luther, Spurgeon, Whyte, and others, who speak of the difficulties of ministerial depression. And they go on to quote Paul in 2 Cor 7:6 who speaks of his own depression (see the NASB) and to exegete this text so as to get to the cause, and the cure, of this malaise.

They identify that Paul’s depression was due to him being physically worn out, being pressured, and being fearful. I’m not sure I could tell you a week, in fact probably a day, in the past three months where I haven’t felt one, and sometimes all three, of those things. They are just the reality of ministry, it seems. Helpfully the Hughes identify that these factors come from Paul’s very heart for ministry: ‘The bigger the ministerial heart, the greater is the potential for the flesh have no rest – conflicts without – and fears within.’ While they don’t go on to address it, they implicitly touch upon a ‘cure’ for ministerial depression. Harden your heart. You won’t find ministry hard if you don’t care about the people you are ministering to. You won’t be hurt by them if you don’t love them. Brothers, watch that you don’t slip into this cure. It sounds perverse, and I’m sure some of you will strongly disagree, but make sure that you keep on feeling for your flock. Love them. Share your life with them. Rejoice in their victories and grieve over their failures. Depression in ministry is bad. But not feeling at all for your people surely has to be much much worse.

The Hughes’ go on to see that Paul himself was comforted by the coming of Titus. It was this relationship which buoyed him and in particular the message that Titus brought – that the Corinthians loved him, they were concerned for him, they felt for him. They then turn to a number of practical steps. Cultivate those relationships where you are encouraged by others, and where you can encourage others. They suggest keeping every encouraging note that has been sent to you about your ministry. I myself have done that, and while the collection isn’t very big (!), there are few things more encouraging than pulling out a note from someone I really respect and reading that they think I’ve done good ministry, and urging me to do more. Friends, keep up those relationships. If you don’t have them, go and make them. Let your brothers and sisters share the pain and heartache of ministry, and urge you on in your faithfulness and proclamation. Look out yourself for people that you can genuinely encourage, and think about how you do that. I’ve found that a handwritten note means far more to people than a phone call, an email, or even a face to face comment. There are plenty in the world, and unfortunately in the church, who would discourage us from our work. Let’s spur one another on, encouraging each other in the task set before us. (images varsity.ca and jupiterimages.com)

Encouragement from the Ordinary - Review of Liberating Ministry from the Success Syndrome

I hope you’ll forgive the prolonged period between instalments on the Hughes’ book (a little thing called clergy conference got in the way). Anyway, back to it. The Hughes are setting out in the second part of their work, Liberating Ministry from the Success Syndrome, a series of encouragements to pastors. The next they turn to is encouragement from the ordinary.

Essentially, they say that we can take encouragement from the fact that God uses ordinary people to do his work. This is a vitally helpful point given their earlier comments on the encouragement that comes from the call (see here for my comments/rant). Their point is thoroughly God-glorifying – God’s greatness is seen most clearly in our ordinariness. They take the disciple Andrew as an example – first called, but not a prominent apostle. He is characterised by his thoughts for others (John 1:40-42), his optimism of Christ’s power (John 6:5-9), and his belief that all were welcome to come to Jesus (John 12:20-22). They also turn to 2 Cor 4 and Paul’s language of jars of clay. While they run the risk of seeing ordinariness as itself something to boast in (see, for example, their comment that “Ordinary Andrews become vehicles for the extraordinary. There is glory in the ordinary!”), I believe that their primary point is theocentric – God uses the plain, ordinary, usual things of this world for His glory.

It results in three suggested responses – to thank God for our ordinariness, to thank God for any extraordinary gifts he has given us, and to thank God for the call to ministry, for “it is the ministry that fosters in us a profound awareness of our ordinariness and inadequacy.” While personally I find the last of these three responses a little odd given the direction of the rest of the chapter, I can understand why they include it. There is encouragement from the ordinary. There is encouragement that through these frail and weak men and women God is pleased to have his gospel go forth. There is encouragement that we bring nothing to the table, and yet God is bringing all things in heaven and earth together under the headship of Christ through the ministry of his people.

Encouragement from the Call - Review of Liberating Ministry from the Success Syndrome

The Hughes’ next turn to the encouragement that comes from the call. By this, they mean the call to minister. I realise that I am on shaky ground, but it does frustrate me that many evangelicals (And others), for a long period of time, have insisted on using this word to refer to the desire and process of moving into full time vocational ministry. The Bible doesn’t use it that way – it uses it to speak of being called to union with Christ through faith by grace. Leaders are then appointed, by guidance from the Holy Spirit, through the church. My frustration is that by using the word ‘call’ to refer to the movement into ministry, we are significantly devaluing the biblical call. We’ll return to that in a moment.

Hughes is very careful to make clear that his experience of the call (and here I use the word in the call-to-ministry sense that the book uses it) is not normative, and that the actual experience of a call may be very gradual and gentle over the course of their lives. Helpfully, and graciously, Hughes identifies people like myself who question the idea of a specific call to ministry. He identifies two concerns that such people have – that it turns ministry into an uberprofession – and that it strengthens the gap between laity and clergy. However, he in turn responds that ‘the ministry is the highest of calls. We must never downplay or minimize it. Not really an answer, but this book isn't about that issue.

Given his premise, the rest of the chapter turns on how Christian ministers can gain encouragement from their call. Those whom God calls, God empowers for their ministry. ‘Your call means that you have the [God given] power to fulfil it!’. And again ‘…when God calls one to the ministry, he gives the requisite gifts to fulfil that ministry.’ Hughes then turns to the call of Isaiah as the classic call. There he identifies that four things were included and evident – a vision of god’s holiness; a vision of our own unholiness; the grace of forgiveness; the obedience in response to the call. The conclusion – ‘we can all relate to Isaiah’s classic call because its elements are common to the called.’ I couldn’t agree more – but only if we revert back to the biblical use of the called concept, and realise that these things are characteristic of all God’s people – not just those who feel that they have been called to full-time vocational ministry.

My great concern is the unspoken implication. If God gifts those he calls and provides those he has called with power to do that ministry, what happens if you were never called? No call – no gifts. No call – no power. In ministry with no gifts and no power? No thanks.

Brothers and sisters, whoever desires to be an overseer desire a noble task. It's a desire that we have. Is it God given - Yes. Recognsied through the body - Yes. Accompanied by a some sort of spiritual conviction - Yes. Validated by a specific 'call' - possibly, but, I would suggest, not necessarily. Yes, of course God gifts his people – he gifts them for the good of the body. Yes, of course God gives his people power – the power of the resurrected Christ. But can I suggest to you that to glean your encouragement from the fact that God has called you to be a minister, and therefore must have gifted you to do that, is misplaced encouragement.

So can I suggest that our encouragement comes not from the fact that God has called us to be ministers, but from the fact that God calls. He is a God who calls his people out of darkness and into the kingdom of his Son. His call is effectual and powerful. When he speaks, through us, by his Spirit, people listen. Lives change. Raging rebels submit. There’s your encouragement. God calls. Our ministry is his ministry through us.

Encouragement from God - Review of Liberating Ministry from the Success Syndrome

Part three of Liberating Ministry from the Success Syndrome turns to consider where we might be able to find encouragement for a success ministry. They identify 5 areas from which encouragement comes – God, the call, the ‘ordinary’, fellow workers, and from reward. Let’s address each in turn.

Encouragement from God. Kent retells a painfully funny story of his first sermon (essentially an interview sermon) at College Church Wheaton, where he was interrupted over twenty times by the fire alarm. He was certain that he wouldn’t be offered the job, but was. His point is the trauma and stress of (new) ministry. From this point, they recall being shown Jeremiah 29:11 (I know the plans I have for you…) by a friend, and the rest of the chapter is essentially exegesis of this verse. Personally, I think this is one of the most overused and misapplied verses of the Bible, and so when I read it I cringed. But the Hughes’ exegesis is historically grounded, and stresses the character of God in the promise. God knows the plans he has, they are good plans, they are optimistic plans. And, according to the Hughes’, they are conditional plans:

Seeing that the Lord’s plans for us are comprehensive and good and optimistic, we will naturally ask if there are any qualifications we must meet. The answer is that while the truth of these promises apply to all of God’s people, there is a condition necessary to consciously experience its reality. Biblical scholars agree that the condition is given in the immediately following context of Jeremiah 29:12-13. It is to seek him with all our hearts. […] there must be a God-focused obsession in our lives if we are to fully experience the benefit of his promise. (italics original)

Ouch. To be fair, there is a sense in which he’s correct – we do want a God-focused obsession in our lives. I certainly do. But my difficulty comes with the conditionality. Not only is the exegesis a little questionable, but it leads people who truly want to see God’s plans worked out in their lives blaming themselves when things don’t go ‘according to plan’ . There are obviously strong links here with my earlier posts on Guard Us Guide Us (and I really need to get back to it).

The Hughes’ are spot on – our encouragement comes from God. And it comes from the nature of God’s sovereignty which is the underlying point of Jeremiah 29. The exiles were in exile (hence being called exiles). God’s purposes seemed null and void. But God was still sovereign. He had promised his people goodness – a place to worship him, a land to live in. And the LORD knew his promises, and wanted his people to know them too. But their confidence came not from their strength or the depth of their ‘God-focused obsession’ in their lives, but from the fact that it was Yahweh who had promised, and therefore he could be trusted. The same goes for us. Yes there are plans – all things on heaven and on earth are being brought under the Lordship of Jesus. God’s word is going out – it is doing its work – softening and hardening hearts. And so our encouragement comes from God’ promises about God’s work in our lives and the world. Things are going according to plan, even when they don't seem to be. Be encouraged

Sweet Success - Review of Liberating

The second part of Liberating concludes with a chapter on sweet success. Essentially they tell the story of a small, average church service. But a church service which they view through the lens of success as has been so far set out. They were being successful in ministry because they were seeking to be faithful, to serve, to love, to believe, to pray, to strive for holiness, and to be positive and encouraging. There is a great deal of freedom in this, as is evident from their recounting of the story. The thing which struck me, however, was the way in which they now reflect on the ‘success’ which they had so longed after earlier in their ministry. When the numbers, the recognition and so on came, it wasn’t really all that important. How liberating!

The section concludes with a series of questions:

1. Are you proving faithful in the exercise of your ministry? Specifically, are you obedient to Gods’ Word?
2. Are you living your life as a servant, or have you drifted from Servanthood into self-service?
3. Do you love Jesus?
4. Do we believe that God’s Son is creator […] sustainer […] goal […] and lover of our souls?
5. Are you a person of prayer? Do you regularly take significant portions of time for an exposure to God, to bare your needs and the needs of your people to God?
6. Are you growing in holiness?
7. What is your basic attitude towards your ministry (and your colleagues)?

Success is Holiness - Review of Liberating Ministry from the Success Syndrome

Success is holiness is the title of the next chapter. Taking the examples of Sampson and David, the Hughes’ highlight the dangers of sensuality and how ungodliness constantly seeks to justify itself. I’m sure that many of us who have been involved or around Christian ministry can count off the ministers we know who have compromised themselves and barred themselves from service. And for some of us we need both hands to count them off. The Hughes’ ask the tough questions – what do you watch on TV (or online), where does your mind wander in the quiet moments, how are you actively pursuing holiness?

In one sense you can never stop asking these questions. And the questions need to be specific – direct – frank. Is there someone at church that you are more excited about seeing on Sunday than anyone else? Are you knowingly harbouring a desire, a thought, a dream which you can’t share with your wife? Do you have access to money that no one knows about? A friend of mine asked me once – “what will you do when you meet the woman that you’d be willing to give up your wife, your family, your ministry for?” The premise of the question was assumed – you will meet her one day. And the purpose was clear - plan for it now. Our natural inclination will be to sin. So make it hard for yourself. Ask the questions – better yet, get someone else to ask them to you. Put things in place so that you’ve really got to work hard at sinning (the point being, of course, that your laziness kicks in and you give up before you sin). Hire a male assistant (if you’re straight). Put your home computer in a public place. Don’t have anything to do with the offertory. Success is holiness.

Always Reforming

Last year at Moore I wrote (as did everyone) a review of Always Reforming: Explorations in Systematic Theology. I thoroughly enjoyed it - the book is an excellent read and while difficult in parts, as a whole provides a very good framework from which to consider our task. Anyway, I thought it might be of use, so here it is.

________________________
Always Reforming: Explorations in Systematic Theology. Edited by A.T.B. McGowan. Leicester: IVP, 2006.

A Review and Critique
Dave Clancey

In this essay we will summarily define the theological task, and then identify the key issues that Always Reforming[1] implicitly and explicitly provides as being central in the task of theology: the overarching framework, then the grounds, agent and outcomes of theology. We will then turn to consider two chapters where the task of theology is done, and will assess to what extent these authors have undertaken the theological task in keeping with the method provided elsewhere in the text. In this, we will also identify whether there are aspects of their theological method which haven’t been explicitly identified in the book.

Theology, by its etymology, is knowledge about God. While in Always Reforming a number of authors provide definitional statements, often to establish a particular approach along which their chapter will proceed,[2] the overall activity of theology is well summarised by Frame: ‘…the application of the Word of God by persons to all areas of life’.[3] This definition contains three important aspects which are held in common by the majority of definitions or explanations proffered in the various articles – theology is grounded in scripture, undertaken by an agent, and has an outcome in view.[4] After some framework-setting remarks, we will turn to each of these areas in turn.

There are a number of features of the theological task which appear to sit over the grounds-agent-outcome structure. Of most significance is that an active transformation of the theologian occurs in the activity of theology.[5] For example, Gamble states that ‘… “theology”, by its very nature transforms the student.’[6] To stray beyond the text, Torrance picks up this idea when he speaks of a ‘seismic reconstruction’ of the knower through the revelation of God in the Gospel.[7] Theology cannot be done until the theologian has been changed by the very object of their theology – true theology is a purely Christian activity.

Second, and implicit within Vanhoozer’s idea of triangulation, there is throughout the book the idea of theology as a web.[8] That is, any one ‘move’[9] will affect other doctrines. Therefore there seems to be a moving-from-the-parts-to-the-whole-and-back-to-the-parts concept in theology which transcends the normal exegesis-theology-exegesis recursion. The last feature which sits over the whole theological project is that of Coram Deo. Williams identifies this in his treatment of both Simeon and Berkouwer – that both the content and manner of theology is done before God.[10] What and how we think, say/speak, and write must be done before God himself. By way of critique, we note that not many of the writers give this idea prominence.[11] Williams moves in that direction,[12] but he doesn’t appear to dwell on the fact that as Christians we must do theology Christianly, i.e., graciously,[13] with Ryle’s ‘charitable supposition’ always in mind,[14] seeking the good of the other and indeed to restore them where they have erred (2 Tim 2:25-26; Jude 22-23). Note that this is clearly not symptomatic of Reformed theology per se.[15]

We turn now to consider the three major aspects of theology: grounds, agent, and outcome. Clearly in any reformed or evangelical theology – indeed in any Christian theology – the ultimate object of theology will be God himself, or to be more specific, the knowledge of God that he has made known to us.[16] In this, the Scriptures are the grounds for theology and take pride of place in any theological method.[17] We do note with interest that given the importance of the Scriptures, (and therefore the related doctrines of revelation, inspiration, inerrancy, etc.) this specific issue was not afforded space as a chapter in the book. While we take McGowan’s comments about the constraints of the book,[18] we also observe that many topics were included because they ‘…have been at the heart of recent theological debates in evangelical theology.’[19] This omission could be explained by reference to the assumption that once theology moves from the scriptures it has ceased to be evangelical, but comments by Reymond regarding ‘alleged […] evangelical[s]’[20] and their view of Scripture suggest that such an assumption might be somewhat short-sighted.

Taking Scripture as the ground of the theological task a significant issue is the method of exegesis and biblical theology; specifically the place of cultural influence on the hermeneutical task.[21] Gamble offers a convincing argument for placing the biblical structure for theology over the loci method,[22] but appears to dedicate insufficient time to a consideration of the outcome of theology, that is, engaging with particular issues to which theology needs to respond – a task to which systematic theology seems better suited. The helpful corrective, though, is that the Scriptures need to be read in a number of contexts (biblical, historical, etc.),[23] whilst at the same time recognising the presuppositions of the agent or reader.

As Vanhoozer notes in his critique of Hodge and McGrath, scripture is not a ‘storehouse of facts’[24] that we can objectively come to and arrange through a simple subject-object system. He helpfully points us to the fact that Scripture itself has been ‘triangulated’,[25] and therefore acts with epistemic primacy[26] in the ‘theodrama’,[27] but can’t be separated from it, for Scripture has both been formed by,[28] and continues to form,[29] the theodrama. It is this epistemic primacy which is key for understanding the role of Scripture in the theological task – as God’s inspired word it will always direct the method and result of theology, provide the narrative of God’s work in his world in creation and redemption, set the direction of form (biblical theology), and actually epistemically changing the agent. It is to this agent that we now turn.

As we have already observed, there is an epistemic transformation of the agent by the very nature of undertaking theology. The agent sits within the theological task and is both effected by it, and will themselves affect it. This has a number of implications. First, as Gamble notes, ‘…the first and most important duty of every theologian is to let the image of God’s self-revelation in the Scriptures reflect itself fully and as clearly as possible in his or her own mind and life’.[30] As Höhne has noted, ‘theology is a contact sport’,[31] and this is surely seen first and foremost in handling the word of God which ‘judges the thoughts and attitudes of the heart’ (Heb 4:12b).

Second, the agent will bring with him or her certain cultural and epistemological presuppositions which will influence the task of theology. This is illustrated clearly in Vanhoozer’s critique of Hodge,[32] and needs to be recognised in all theology, a fact which is (ironically) presupposed in many chapters.[33] Third, the individual theological agent must recognise that they undertake theology within a community. [34] This community is both the present church[35] and the Christian community throughout time, that is, our own and other traditions.[36] For the agent performing the theological task, this means that we do theology in recognition of where we have come from, but also recognising that our theology contributes to the church, and therefore will, in some small way, become history, and therefore will have effects in the future. Finally, the agent must realise that theology is done in and for the church – the comments that Williams makes regarding Paul, Augustine, and Calvin as pastor are vital.[37] This leads us to our final point, the outcome of theology.

Given what we have already noted about the manner of theology, it is of no surprise that a number of authors pick up on the fact that theology must affect both how and what we think, and how we live.[38] Because of whom God is and who we are as his creatures and his children, the fact of theology – growing in knowledge of Him – necessarily implies change in us. This in turn will impact our lives and on our future theology – it is necessarily recursive.[39] However, theology also has a wider purview: that is, we consider that the theological task will be both doxological and missiological. This latter aspect seems to be somewhat minimised in the much of the book. Gamble identifies the key issue when he notes that ‘…our responsibility as theologians must be to present the truths of the Bible in a way that is both understandable to contemporary Christians, while also being able to withstand the scrutiny of present-day society.’[40] We would go further, however, and say that theology speaks both into the church and the wider world, for theology is but speaking of the God who has made and sustains all things and calls all people to submit to him (Acts 17:30).

We turn now to briefly consider two of the ‘topical’ chapters in the book – those of Reymond (Christology) and McGowan (Atonement). By way of preface, we note that these chapters are not written as examples of how to do theology but rather identify issues which future theology will need to address.[41] On this basis we consider that a number of the features we have identified above are assumed rather than explicitly expressed.

Reymond is, in our opinion, the most biblical of all the chapters. He clearly marshals his biblical data for the deity of Christ,[42] before turning to challenges facing the content and method of Christological study.[43] He grounds himself within his tradition, both stating what he believes and what he doesn’t.[44] This latter point is refreshing in contemporary theology; when Reymond employs the ‘problem / solution’ structure he answers problems in the first person and makes clear and direct statements of belief and practice.[45] He acts as an epistemologically humble agent in the theological task,[46] clearly states his position on various issues,[47] and integrates Christology with other doctrines.[48]

McGowan’s chapter, whilst thoroughly biblical, affords little time to the exposition of Scripture. Rather, he deals with the atonement by addressing historical formulations[49] before stating his position.[50] McGowan is particularly strong in noting the effect other doctrines, primarily anthropology, have on the atonement.[51] He identifies and responds to contemporary attacks on the doctrine of penal substitutionary atonement (PSA) through Packer,[52] only turning in the last there pages to his opinions on the matter.[53] McGowan’s summary of the history of the doctrine is a strength of the chapter, as is his critical use of PSA as a ‘system’ within which to understand the atonement.

Both authors employ, to greater or lesser extent, the features of theology noted above. They are grounded in the Scriptures and are aware of the state of play of their doctrines both contemporaneously and historically. They have recognised the links and effects other doctrines have on their topic (and vice versa), and offer future direction. One issue which does arise from both their chapters is the place of polemic in the theological task. Whilst Williams alerts us to the dangers of polemics and unnecessary division,[54] both these chapters, and indeed nearly all the chapters in the book, start with stating a challenge to the theological issue under consideration. This polemic edge to theology is something which doesn’t seem to be majored upon in the more methodological chapters of the book,[55] and yet seems to be integral to much of theology. For it is when the truth is challenged that it must be stated or restated in such a way to meet those challenges. The ‘5 points’ of Calvinism, the doctrine of homoousion, the inerrancy debates of the late 19^th and early 20^th centuries, to name just a few, have all arisen out of direct challenges to those or underlying doctrines. In our opinion, a greater emphasis on the volume on the place of polemic theology would have been appropriate, and would have led to a greater emphasis on the manner of doing theology - coram Deo.

That said, Williams’ call to focus on rules and not moves[56] is apposite, and possibly symptomatic of a larger issue. Many of the contributors within this volume disagree with each other,[57] even though, on the broader spectrum of theology, they are closely clustered.[58] Has the place of theology within the academy resulted in an overly academic mindset, where disagreement is necessary in order to be distinct and different, in order to make one’s mark as a scholar? This is in no way to suggest that theologians should not disagree or be constantly seeking to refine doctrine to be faithful to Scripture; nor is it to downplay the contribution that theology as an academic discipline has made to the church, but we wonder if it is time to seek ways to gather the practice of theology back into the doxological and missiological community of the church?[59]

To do theology is to know and to speak about God. It is to speak about him in light of his revelation to us, to speak about him as people who have been transformed by him; to speak about him in conversation with others who have been transformed by him; and to speak about him into the world so that he might be glorified and be all in all (1 Cor 15:28).

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[1] Always Reforming (ed. A. T. B. McGowan; Leicester; IVP, 2006).

[2] Systematic Theology, Stephen Williams, ‘Observations on the Future of System’, in Always Reforming (ed. A. T. B. McGowan; Leicester; IVP, 2006), 54; Biblical Theology, Robert L. Reymond, ‘Classical Christology’s Future in Systematic Theology’, in Always Reforming (ed. A. T. B. McGowan; Leicester; IVP, 2006), 100.

[3] John Frame, ‘Preface’, in Always Reforming (ed. A. T. B. McGowan; Leicester; IVP, 2006), 10.

[4] Williams, ‘Observations’, 51 (n); Kevin J. Vanhoozer, ‘On the Very Idea of a Theological System: An Essay in Aid of Triangulating Scripture, Church and World’, in Always Reforming (ed. A. T. B. McGowan; Leicester; IVP, 2006), 134, 174; Richard C. Gamble, ‘The Relationship between Biblical Theology and Systematic Theology’, in Always Reforming (ed. A. T. B. McGowan; Leicester; IVP, 2006), 213 – although we note that Gamble omits the outcome or application of theology from his definition.

[5] Williams, ‘Observations’, 52; Vanhoozer, ‘Very Idea’, 157, and the idea of participation in the theodrama, 165. Bray also moves in this direction, although not as far as he could, when he speaks of the importance of spiritual formation in Trinitarian theology. Bray, ‘Trinity’, 35-6.

[6] Gamble, ‘Biblical Theology and Systematic Theology’, 223.

[7] Thomas F. Torrance, The Christian Doctrine of God: One Being Three Persons (Edinburgh: T&T Clark, 1996), 20.

[8] Frame, ‘Preface’, 11.

[9] Following Williams, ‘Observations’, 59.

[10] Williams, ‘Observations’, 46-9, 64-6.

[11] We do note that McGowan in his introduction helpfully names ‘the manner of semper reformanda’ as the fourth parameter within which the theological task should take place. A. T. B. McGowan, ‘Introduction’, in Always Reforming (ed. A. T. B. McGowan; Leicester; IVP, 2006), 17

[12] Ibid., 62.

[13] We do note in Gaffin the repeated use of ‘If I understand correctly…’ and similar phrases. Richard B. Gaffin Jr., ‘Union with Christ: Some Biblical and Theological Reflections’, in Always Reforming (ed. A. T. B. McGowan; Leicester; IVP, 2006), 286.

[14] John Charles Ryle, ‘Prayer Book Statements about Regeneration in Knots Untied (10^th ed. Moscow, Idaho: Charles Nolan, 2000 [1874]), 141.

[15] Compare Roger Nicole, ‘Polemic Theology: How to Deal with Those Who Differ from Us’, in Standing Forth: Collected Writings of Roger Nicole (Fearn: Christian Focus, 2002), passim.

[16] Gamble, ‘Biblical Theology and Systematic Theology’, 213, implicitly drawing on the distinction between archetypal and ectypal knowledge.

[17] See, for example, McGowan, ‘Introduction’, 16; Bray, ‘Trinity’, 37; Vanhoozer, ‘Very Idea’, 125; Derek W. H. Thomas, ‘The Doctrine of the Church in the Twenty-First Century’, in Always Reforming (ed. A. T. B. McGowan; Leicester; IVP, 2006), 346; et al.

[18] McGowan, ‘Introduction’, 18.

[19] Ibid.

[20] Reymond, ‘Classical Christology’, 68.

[21] Gamble, ‘Biblical Theology and Systematic Theology’, 214, 231 etc.

[22] Ibid., 234.

[23] We note that Blocher offers a ‘biblical’ system which appears to be omitted from Gamble’s article. Henri Blocher, ‘Old Covenant, New Covenant’, in Always Reforming (ed. A. T. B. McGowan; Leicester; IVP, 2006).

[24] Vanhoozer, ‘Very Idea’, 136.

[25] Ibid., 168, 171. For a description (cf. definition!) of triangulation see Vanhoozer, ‘Very Idea’, 164, note 167 ‘triangulation involves communicative interaction: not simply a subject and an object but at least two subjects in interaction over something in the world.’

[26] Ibid, 172.

[27] Ibid., passim.

[28] Ibid., 165.

[29] Ibid., 172.

[30] Gamble, ‘Biblical Theology and Systematic Theology’, 223.

[31] David Höhne, Verbal comment in Modern Trinitarian Thought Lecture, Thursday 5^th April, 2007.

[32] Vanhoozer, ‘Very Idea’, 136-8.

[33] Many of the more ‘topical’ chapters provide little or no information about the presuppositions or epistemological grounding of the agent.

[34] See, for example, McGowan, ‘Introduction’, 16; Vanhoozer, ‘Very Idea’, 167.

[35] Williams, ‘Observations’, 53.

[36] See Cornelis P. Venema, ‘Justification: The Ecumenical, Biblical and Theological Dimensions of Current Debates’, in Always Reforming (ed. A. T. B. McGowan; Leicester; IVP, 2006), 323; Thomas, ‘The Doctrine of the Church’, 348.

[37] Williams, ‘Observations’, 53.

[38] Bray, ‘Trinity’, 35, 39; Williams, ‘Observations’, 49, 52; Vanhoozer, ‘Very Idea’, 125, 165, 173, 181-2; ‘Gamble, ‘Biblical Theology and Systematic Theology’, 223.

[39] This is picked up by Vanhoozer in his use of theodrama.

[40] Gamble, ‘Biblical Theology and Systematic Theology’, 237, emphasis added.

[41] McGowan, ‘Introduction’, 17-18.

[42] Reymond, ‘Classical Christology’, 71-91.

[43] Ibid., 92-124.

[44] Ibid., e.g., 69, 114

[45] See, for example, his ‘Enough!’ and similar direct and exhortatory comments. Reymond, ‘Classical Christology’, 92, 95.

[46] Reymond, ‘Classical Christology, 99.

[47] Ibid., 103.

[48] Specifically the Trinity, Ibid., 103, 112-124.

[49] A. T. B. McGowan, ‘The Atonement as Penal Substitution’, in Always Reforming (ed. A. T. B. McGowan; Leicester; IVP, 2006), 185-9.

[50] Through interaction with J. I Packer. McGowan, ‘Atonement’, 189-193.

[51] McGowan, ‘Atonement’, 183-5.

[52] Ibid., 204-206.

[53] Ibid., 208-210. Although he does provide critical comment on Packer through his interaction with him.

[54] Williams, ‘Observations’, 60-61.

[55] Williams, Vanhoozer, Gamble.

[56] Williams, ‘Observations’, 60-61.

[57] Frame, Preface’, 10, note 1; Gamble, ‘Biblical Theology and Systematic Theology’ 229, note 56.

[58] At the right hand end of the spectrum!

[59] One very minor note is that despite the emphasis on doing theology within the church the contributors are all described in terms of their academic affiliations, and no recourse is made to their roles in local churches; Always Reforming. (ed. A. T. B. McGowan; Leicester; IVP, 2006), 7-8. Maybe a reconsideration of Calvin’s Geneva and the place of doctors in the church is timely.

(C) Dave Clancey, 2008.