I just started reading Michael Allen’s new book Sanctification, he refers to us and our Evangelical Calvinism book[s]; and as corollary seeks, in a way, to refute Thomas Torrance’s critique of Federal theology, of which Allen is a proponent. In a footnote he refers to an essay/chapter that Kevin Vanhoozer wrote in critique of our understanding of salvation; an essay I have responded to more than once here at the blog. What is continuing to be unaddressed or unidentified by any of our interlocutors (whether that be Roger Olson, Kevin Vanhoozer, Scott Swain, Michael Allen et al.) is the radical role that an Eastern emphasis plays in the funding of our mode. This is a basic point of departure and impasse, particularly in regard to the way we think of a God-world relation as that is mediated in the Logos ensarkos, the Word made flesh In-carnation. In the days to come expect more interaction with Allen’s book, as I read it further, until then I simply wanted to offer a quote from Maximus the Confessor, since I’m currently reading him, which might serve instructive for us in regard to understanding just what is at stake, indeed at impasse between the type of Calvinism we are proposing versus the Federal/Westminster type that Allen&co. are articulating.
In this quote Maximus is referring to what it means to be human coram Deo (before God), and how that implicates not only what it means to be human for humanity, but what that means for re-conciliation with God and salvation itself. Maximus writes:
I do not think further testimony is required for someone who lives a devout life and accepts the revelation of the truth as it has been believed by Christians. One clearly learns it from the following expressions. We are his members and his body, and the fullness of Christ of God who fills all things in every way according to the plan hidden in God the Father before the ages. And we are being recapitulated in him through his Son our Lord the Christ of God.
[1097B] The mystery hidden from the ages (Col 1:26) and from the nations is now revealed through the true and perfect incarnation of the Son and God. For he united our nature to himself in a single hypostasis, without division and without confusion, and joined us to himself as a kind of first fruits. This holy flesh with its intellectual and rational soul came from us and is ours. He deemed us worthy to be one and the same with himself according to his humanity. For we were predestined before the ages (cf Eph 1:11-12) to be in him as members of his body. He adapted us to himself and knitted us together in the Spirit as a soul to a body and brought us to the measure of spiritual maturity derived from his fullness. For this we were created; this was God’s good purpose for us before the ages. [1097C] But this renewal did not come about through the normal course of things, it was only realized when a wholly new way of being human appeared. God had made us like himself, and allowed us to participate in the very things that are most characteristic of his goodness. Before the ages he had intended that man’s end was to live in him, and to reach this blessed end he bestowed on us the good gift of our natural powers. But by misusing our natural powers we willingly rejected the way God had provided and we became estranged from God. For this reason another way was introduced, more marvelous and more befitting of God than the first, and as different from the former as what is above nature is different from what is according to nature. [1097D] And this, as we all believe, is the mystery of the mystical sojourn of God with men. For if, says the divine apostle, the first covenant had been blameless, there would have been no occasion for a second (Heb 8:7). It is clear to all that the mystery accomplished in Christ at the end of age (Heb 9:26) shows indisputably that the sin of our forefather Adam at the beginning of the age has run its course.
We see Maximus reference the Irenean concept of recapitulation, and he ties that into an Athanasian sense of how the Incarnation and the humanity assumed by God in Christ therein, recreates what it means for a human to be human. What we see operative in the mix is what has been called a doctrine of the Primacy of Jesus Christ. Myk Habets describes this type of theology
According to Christian tradition Jesus Christ is pre-eminent over all creation as the Alpha and the Omega, the ‘beginning and the end’ (Rev 1.8, 21.6; 22.13). This belief, when theologically considered, is known as the primacy of Christ.1 The specific issue this doctrine addresses is the question: Was sin the efficient or the primary cause of the incarnation? This essay seeks to model the practice of modal logic in relation to the primacy of Christ, not to satisfy the cravings of speculative theologians but to reverently penetrate the evangelical mystery of the incarnation, specifically, the two alternatives: either ‘God became man independently of sin,’ or its contradiction, ‘God became man because of sin’. . . .
Not to be anachronistic, Myk is describing this doctrine (the primacy of Christ) as he develops thinking on what has come to be called the Scotist thesis; which entails exactly what Myk describes. What is important for our purposes is how we can see this theme, or this doctrine functioning within an Eastern theologian’s theology as we do in Maximus’s. This is an important frame to grasp, it gets us into a doctrine of creation and its teleology. The reason this is an important frame is because it says something about who God is, and what his aim has been for humanity and creation from the get go. According to Maximus (John Duns Scotus and I’d argue, the Apostle Paul), God’s preoccupation was with human being so sharing in his being that even in his original creation, and prior to it, logically and chronologically, that this realization was always intended to come to fruition in and through the Incarnation; i.e. creation was purposed with a pregnant inchoate sense, a sense to only be realized at the coming of God become human in the theanthropos God-man, Jesus Christ. A disruption occurred (i.e. the ‘Fall’), and God, because of who he is as a wise and living God, had the gracious capaciousness to accommodate to the human need, in light of the lapse, and not only overcome death through resurrection, but in the process bring humanity to where God had always intended it to come (he “elevated” it). He brought humanity into the inner sanctum of his holy life of eternal koinonia that has co-inhered for eternity immemorial as Father, Son, and Holy Spirit. Maximus sees this as the terminus of what it means to be human; and yet it is a terminus not realized by individual humans (more commonly “the elect) in abstracto from Christ’s humanity, but precisely from his humanity as humanity.
If you’re following the logic—I’m trying to 😉 —in this emphasis of things, what comes prior to creation (and thus the ‘Fall’ and sin/redemption) is God’s graciousness to create to begin with. The frame of creation, and thus the original relation that was set up as the condition of that relation, was not a covenant of works (as we get in Federal theology), but the Incarnation of God in Jesus Christ. In other words, creation was always a mediated reality between God and humanity, and a mediation that was grounded in Jesus Christ who is the same yesterday, today, and forever. So to speak of salvation, which first requires creation and creatures, the Christian disciple will always speak of this most primal relationship of Christ as mediator and primary of contingent reality itself.
I will have to leave things dangling here for the moment. But hopefully, once again, you’re seeing how Evangelical Calvinism is basically different and thus departs in quite fundamental ways from Federal theology. Without recognizing this, which thus far the interlocutors I’ve mentioned of Evangelical Calvinism haven’t allowed to tint their responses to our responses relative to the way we critique classical Covenant or Federal theology, folks like Allen et al. aren’t really engaging with the actual ramifications of the Evangelical Calvinist critique.
 St Maximus the Confessor, On The Cosmic Mystery of Jesus Christ: Ambiguum7 (Crestwood, New York: St Vladimir’s Seminary Press, 2003), 70-1.
 Myk Habets, On Getting First Things First: Assessing Claims for the Primacy of Christ ©The author 2008. Journal compilation ©The Dominican Council/Blackwell Publishing Ltd. 2008, 9600 Garsington Road, Oxford OX4 2DQ, UK, and 350 Main Street, Malden MA 02148, USA DOI:10.1111/j.1741-2005.2008.00240.x.