Come Get Sanctified

In one month's time, New College will play host to Rutherford House's bi-annual Edinburgh Dogmatics Conference, and what a conference it's going to be--one that anyone working in Christian ethics won't want to miss.  The topic is "Sanctification," with lectures by a fantastic lineup of ethicists, systematic theologians, historical theologians, and even a New Testament scholar.  Regular speakers and Reformed stalwarts Bruce McCormack, Michael Horton, and Henri Blocher will be back, and they'll be joined by none other than our very own Oliver O'Donovan, plus Ivor Davidson from St. Andrews, Richard Lints from Gordon-Conwell, Templeton Award winner Julie Canlis, Kelly Kapic, and Grant MacAskill.  It's hard to imagine this won't be a memorable event.

Check out the programme, and if you're somewhere in the British Isles, then get yourself up to Edinburgh next month!

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The Ghost of Charles Hodge (Final thought on McCormack lectures)

One more point occurred to me, that I had meant to mention in my reflections on the Croall lectures, and I thought it was worth posting as a brief afterthought--this is much more impressionistic, so take it with a grain of salt.  

Perhaps my greatest misgiving about McCormack's project is ultimately that it's too logical.  Allow me to explain.  When McCormack says something like, "The Word is eternally predisposed to become man, and thus humility and finitude is proper, not alien, to him; the logos is always the logos incarnandus," I'm like "Right on!  Preach it brother!"  But when he goes a step further, and says, "And therefore, the Word does not empty himself in time, but emptied himself in eternity; he has always been self-confined by these human limitations, acting not by the power native to him, but the power of the Spirit," I'm like "Whoa, hold on there!"  Now, one might say that the second statement really isn't a separate step, but simply a logical result of the first statement, combined with the principle of divine immutability, and the principle that God is pure actuality, with no potentiality.  These principles would seem to lead us inexorably to the conclusion that if the Son always was going to be self-emptyingly finite, he must always have been self-emptyingly finite, otherwise he is realizing an unrealized potentiality in time and undergoing change.  Perhaps there is no way around this--logic is a cruel taskmaster, and not to be trifled with.

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Metaphysical Misgivings (Reflections on McCormack's Croall Lectures)

So, over the past two weeks you’ve read more than 15,000 words here about Bruce McCormack’s remarkable Croall Lectures on the person and work of Christ.  But you’ve read only a few hundred words of my opinion about it all; and if you know me, or know this blog, that is quite a remarkable thing.  Many of you may not give a darn about my opinion, given that I’m not only a mere student, but not even a systematic theology student--not nowadays, at any rate.  Heck, I don’t really give a darn about my opinion.  However, it really doesn’t feel complete without some evaluative remarks, does it?  At any rate, I will try to offer a few here, and I’ll try to keep it as brief as possible (ha ha--I'm afraid it turned out to be no such thing); I welcome a free-for-all discussion in the comments section, for those of you who have more to offer than I do.

And once I've got that out of my system, I can get this blog back to its usual business of interrogating the theory of private property, of expounding in tome-like posts the wisdom of Richard Hooker, and of occasional intemperate invectives against the American Right.  

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Reformed Kenoticism and Death in God (McCormack Croall Lecture #6)

In his sixth and final lecture, McCormack’s goal was of course to tie together all the ground he had covered in the previous lectures.  The fifth lecture, he suggested, had adequately shown that the basic paradigm of the Marcan and Matthaean Passion accounts in particular was penal substitution, but not in any of its traditional forms.  He summarized that what he sought to offer was an “ethically-oriented, post-metaphysical theological ontology,” which enabled him to stick within the paradigm of penal substitution while doing justice to the theological values found in moral exemplarist and theosis theories. 

While he did not, perhaps, succeed in tying up all the loose ends in this lecture, he did manage to cover a lot of important ground.  First, he expanded on the actualistic Christological ontology of lecture four via an exegesis of Phil. 2:6-11, against the backdrop of older forms of kenotic theology, seeking to demonstrate how his “Reformed kenoticism” accomplished the goals of older kenotic theology while avoiding its pitfalls.  Armed with this fully-integrated conception of the person and work of Christ, he returned to the atonement specifically to show how his concept of “death in God” successfully avoided what he had in the first lecture flagged as the chief objection to penal substitution--it made God a violent God.  Finally, he sketched some of the implications of this model for ethics, in the process hinting at some ways he thought his conception could incorporate the theological values of ontological and moral theories.

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The Cry of Dereliction (McCormack Croall Lecture #5)

Perhaps wanting to circle the wagons after his unquestionably daring theological moves in the last lecture, McCormack begun Lecture 5 by trying to emphasize the non-novelty of what he was doing.  There was a time, not 25 years ago, he said, when talk of the “suffering of God” and the “death of God” had achieved something of the status of a new orthodoxy in dogmatics.  Process theologians, open theists, Barthians, Moltmannians--they all had their different reasons for making these moves.  But the conclusions were similar: God suffers not as a mere matter of love and empathy, but as one who takes the suffering of world into his own being.  

Returning to some of the rhetoric of his first lecture, McCormack darkly intimated that the causes of the shift back to the doctrines of divine simplicity and divine impassibility had little to do with theology.  The churches of Protestantism are in decline, he lamented, and its theologians are no longer faithful to Protestant theological distinctives--most now seem intent on trying to synthesize Anabaptist ethical impulses, Reformed theology, and High Church liturgical impulses (which, to be frank, sounds like a jolly good idea to me).  Catholic theologians no longer need to take Protestants as seriously as they once did; the traditionalists are now back in the ascendancy in the Catholic Church, and are trying to roll back some of the gains of Second Vatican.  All this, he suggests, has led to a rejection of the more radical, to his mind more Protestant, accounts of the atonement, and a retrenchment within older metaphysical categories--a trajectory that has not left New Testament exegetes unaffected.

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