Reading God: Retrieving Classical Theism as orthodoxy, and The Role of Theologia Naturalis

I have been thinking about writing this post for some time; indeed, I’m sure somewhere in the archives of my blog I’ve written on this, in gist, quite a bit. But I wanted to offer something fresh on this topic, a topic that is near and dear to my heart; it is a topic that affects each and every Christian who wants to know God better. What I am referring to is hermeneutics. The way I refer to this word is more broadly construed than simply referring to the common understanding of ‘the art and science of biblical interpretation.’ When I use this word I am also referring to the inner-theo-logic that allows Holy Scripture to assert and articulate the things that it does (in its very occasional offerings). For me, and for many of us, those of us interested in resourcing and retrieving the past for present interpretive purposes, what begins to happen as we attempt to consciously construct a hermeneutic is that we realize we are up against something greater than simply learning Greek, Hebrew, text criticism, philology, rhetorical analysis, narratoloy, so on and so forth. In other words, when we look to the past what we find is that our forbears very intentionally engaged the text of Scripture with some very deep questions; questions that were given by engaging with the text, but questions that invite the interpreter to delve deep into what Thomas Torrance has called the depth dimension of the text. In other words, the symbols (words) of the text are seen as instruments, lenses (as Calvin has opined) that point beyond itself unto a deeper clarity; the clarity of God’s life in Jesus Christ for us.

The above noted, for the rest of this post, I want to engage with ‘how’ people in the 21st century are attempting to listen to the past; and from what footing. In other words, there is a majority report among younger (as they learn it from their older counterparts) theologians and exegetes that seems to say that just because something developed in the ‘orthodox’ stream of so called “pre-modern” biblical exegesis, and hermeneutical development, that the depth reality therein (i.e. the theological res) just is and must be The orthodox way for how we ought to proceed into the future as biblical exegetes and hermeneuticians. Matt Emerson, just today in fact, put up a post at his group blog illustrating exactly this; he writes:

I don’t think it’s an overstatement to say that there were quite a few major movements in twentieth century theology, from a variety of theological streams, that concerned themselves with overturning or significantly revising classical Christian theism (CCT). Influences as varied as biblical theology, apologetics, philosophy, church history, and the history of interpretation have contributed to the suspicion, revision, and rejection of CCT. These rejections, revisions, and suspicions have resulted in everything from process theism to denials or thorough revisions of, for example, simplicity and impassibility. The basic gist of objections to these and other CCT-related doctrines is that they are unbiblical and philosophically untenable. And, at bottom, that basic objection rests on the assumption that CCT developed via reflection on God through the lens of Greek philosophy rather than through the lenses God’s Word or his actions in history.

This kind of gross mis-characterization needs to stop. The early Christian theologians were just as concerned as, say, 21st century conservative evangelicals, with demonstrating that their doctrinal formulations were thoroughly biblical. The distinction between pre-modern and modern exegesis and theology is not that the former is philosophical and the latter is biblical, but between what counts as “biblical” in either period. For pre-modern interpreters, “biblical” meant considering passages in their original historical and literary context, but it also meant considering those passages in their canonical, narratival, and metaphysical context.[1]

Just as a caveat; I like Matt, and am not “picking on” him in a particular; I only am referring to him because he has offered the most recent example of what I want to engage with in this post (and it is a post I’ve been thinking about writing for a long time, as I’ve noted).

Now, do I disagree with Matt, in principle? Nein. We need to be careful to engage with the past carefully. But what I see informing Matt’s thought is a critique that I often make here of classical Calvinism, in particular, and classical theism (of the medieval sort) in general, in regard to the mode that is used in the appropriation of the past. In other words—how to say this—my question is: Why must we just receive the past; why is the test of reception, ostensibly, to see just how closely we can mimic (repristinate) the past in our own language today? This seems to be what Emerson et al. are calling us to; i.e. that just because it’s there—in the history of ‘orthodox’ interpretation—that this placement has been providentially ordered by God. As such, and if this is the case, the logic seems to flow, our job is to reiterate over and over again what the past orthodox church has articulated; as if knowledge of God is as “immutable” as God himself. But what if knowledge of God isn’t “immutable?” What if nostra theologia (our theology) is merely proximate; what if our knowledge of God is really an eschatological reality, as Karl Barth maintained?

When Emerson et al. lift up loci like Divine impassibility and simplicity what doesn’t seem to get emphasized is that these terms themselves have a history; and in light of Emerson’s post this seems ironic to note because it seems to be what Matt is hoping to emphasize. In other words, why must I as a 21st century Christian pretend like only the 3rd, 4th, 16th, and 17th centuries in the church represent peek moments, or the most intense moments wherein God has providentially moved upon his church (as far as theological development)? Yes, we can all recognize that some very formative things happened, doctrinally, for the church catholic in these periods—the latter set of centuries for the Protestants in particular—but why does this necessarily mean that I must read God the same way these saints read God? Can’t I acknowledge that they indeed, for their time under their metaphysical categories and pressures, read him as faithfully as they could; but then also recognize that further developments have taken place since then which might indeed allow me to take the categories and doctrinal developments they left behind and reify them further under the developing knowledge of God that the church is confronted with over and again in ongoing dialogical encounter with the Living Word of God?

There is a latent theologia naturalis (natural theology) attending Emerson’s et al. observations about engagement with and retrieval of the past, and for some, indeed for many in this tribe that’s fine. But for many others, including myself, natural theology, particularly of this sort, the sort that presumes that human beings, even regenerate ones, have this inherent capacity to simply read Divine things off the cover of history that has developed in the last two millennia in the church, this is not acceptable! But this is the mode; this is the method; this is the prolegomena; this is the hermeneutic Emerson et al. operate with and from, and so it is a natural thing to chide those who reject such an approach with an almost shock that folks might be critical of such an approach (e.g. the approach Emerson is calling us back to). The irony to me is that viewing history this way—from the natural theological way I just noted—is itself a product of a history of religions, text-critical mode of thinking and method that developed precisely because of the British Enlightenment.

Do we need to just accept Divine impassibility, simplicity, immutability, and omni-theology just because it just is the orthodox way? Maybe. But how about leaving open the possibility that such categories are only proximate ectypal loci that the church has fumbled around with in order to attempt to talk about an ineffable God? If we leave this as a possibility we might be allowed to have some constructive space to dynamically engage with these categories in such a way that they might not only be marginalized, as far as their adequacy to do the heavy lifting of God-talk, but in such a way that the terms themselves might be free to be reified further under the pressure of the Living God we have to do with on an ongoing basis as the Living Church of God in Jesus Christ. You see, this is what I’m looking for; not a way to be reckless, or progressive, but instead always reforming (semper reformanda) under the weighty reality of the God with whom we have to do in Christ; and with the full realization that we actually can still talk to this God today (in the 21st century), and that he still talks back to us and for us. Orthodoxy is greater than not lesser than what the past developed; and our knowledge of God, according to the Apostle Peter, is one that has the capacity to be growing (II Pet. 3). This is my concern with what Emerson et al. are presenting us with. There seems to be a fear, a need for shoring up the wreckage that the mainliners and progressives have done in the evangelical church; but I don’t think ‘fear’ should motivate the way we think about what or how we retrieve the past. Is there an orthodoxy in the past? Yes. But orthodoxy is an on the way reality, and one that is guaranteed as such by the reality that Jesus is coming again; but hasn’t come yet.

 

[1] Matt Emerson, Early Christian Interpretation and Classical Christian Theism, accessed 03-09-2018.

 

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