Thursday, May 23, 2013

When the riddles are not resolved


Powerful and humbling words from Herman Bavinck that I am grateful to have re-read:

In the case of the Christian, belief in God's providence is not a tenet of natural theology to which saving faith is later mechanically added.  Instead, it is saving faith that for the first time prompts us to believe wholeheartedly in God's providence in the world, to see its significance, and to experience its consoling power...the Christian has witnessed God's special providence at work in the cross of Christ and experienced it in the forgiving and regenerating grace of God, which has come to one's own heart.

And from the vantage point of this new and certain experience in one's own life, the Christian believer now surveys the whole of existence and the entire world and discovers in all things, not chance or fate, but the leading of God's fatherly hand.

Special revelation is distinct from general revelation, and a saving faith in the person of Christ is different from a general belief in God's government in the world.  It is above all by faith in Christ that believers are enabled -- in spite of the riddles that perplex them -- to cling to the conviction that the God who rules the world is the same loving and compassionate Father who in Christ forgave them all their sins, accepted them as his children, and will bequeath to them eternal blessedness.

In that case faith in God's providence is no illusion, but secure and certain; it rests on the revelation of God in Christ and carries within it the conviction that nature is subordinate and serviceable to grace, and the world [is likewise subject] to the kingdom of God.  

Thus, through all its tears and suffering, it looks forward with joy to the future.  Although the riddles are not resolved, faith in God's fatherly hand always again arises from the depths and even enables us to boast in afflictions.
Reformed Dogmatics Vol. 2: God and Creation, p. 594-5 

Wednesday, March 27, 2013

On reading Augustine


Carl Trueman's blog post and short review of Matthew Levering's The Theology of Augustine is well worth a read.  Here's a snippet:
The pears incident in Book Two is, of course, the moment of Augustinian fall. For all of the emphasis on sex and sin in his work, it is the incident of petty theft which serves to show the depravity of human nature and the fall from grace. 
Like that of Adam, the crime involves a garden, a tree and forbidden fruit; it involves peer pressure; it is so trivial that every reader can identify with it; it involves no motivation other than the desire to transgress a rule, to assert autonomy (divinity) in the face of established authority; and, given Augustine's coming to Christ under a tree in another garden, offers a literary device of power and beauty within the narrative which seduces the reader in manifold subtle ways. 
Who can read the tale and not be drawn into the story - and into the trap - which it sets?  It is a far more eloquent analysis of sin than that found in any dogmatic textbook.

Thursday, January 31, 2013

The Son, high upon his Father's throne



I once sat on a chair whose previous occupant was the Queen.  I would never have dared to share that seat at the same time as Her Majesty Queen Elizabeth II.  How much more so would it be the highest blasphemy if Jesus Christ, seated at God's right hand and ruling over the universe, were no more than a creature?

One of the Old Testament texts that dominates the New Testament skyline is Psalm 110:1. It is the Old Testament text to which the New Testament most often alludes.

There are no fewer that twenty one references, quotations and allusions to this verse in the Gospels (Matt. 22:44; 26:64; Mark 12:36; 14:62; 16:19; Luke 20:42-43), the book of Acts (2:33-35; 5:31; 7:55-56) and the Letters (Rom. 8:34; 1 Cor. 15:25; Eph. 1:20; 2:6; Col. 3:1; Heb. 1:3, 13; 8:1; 10:12-13; 12:2; 1 Peter 3:22). There is also a possible allusion in Revelation 3:21.

In Matthew 22 this text lies at the very heart of understanding the person of Christ. In Matthew 22:15-40 Jesus has faced a number of curved balls, a series of questions prompted not by a sincere desire to know the truth but with the desire to “entangle him in his words” (22:15).

After fielding these questions Jesus asks one of his own (22:42-46):

“What do you think about the Christ? Whose son is he?” They said to him, “The son of David.” He said to them, “How is it then that David, in the Spirit, calls him Lord, saying “'The Lord said to my Lord, sit at my right hand, until I put your enemies under your feet'? If then David calls him Lord, how is he his son?” And no one was able to answer him a word.

This text is key to understanding the divine identity of Christ. There are clearly two persons referred to as Lord. David's “Lord” has been exalted to God's right hand, he occupies the place of supreme authority, seated with God on God's throne. Christ is no second Lord of lower rank but shares in his Father's sovereign rule over heaven and earth.

It should not be lost on us that the category for thinking of Christ in this way was not invented by the New Testament writers. They inherited this category for understanding the supreme Lordship and divine identity of Jesus, without modification, from Jesus himself. And in Matthew 22 Jesus makes it clear that David himself held as high a view of the Christ as it was possible to hold. Jesus is Lord. It is worth pondering that David's confession, just like ours, was as a result of the work of the Holy Spirit (1 Cor. 12:3).

Tuesday, January 29, 2013

Atheism and the question of being


David Bentley Hart:
Far from draining the world of any intrinsic meaning, as many of the critics of religion are wont to claim, faith in the divine source and end of all reality had charged every moment of time with an eternal significance, with possibilities of transcendence, with a reason for moral striving and artistry and dreams of future generations. 
Materialism, by contrast, when its boring mechanistic reductionism takes hold of a culture, can make even the immeasurable wonders of matter seem tedious, and life seem largely pointless. 
And none of the customary post-Christian attempts to make the question of being disappear can possibly succeed: even if physics can trace all of time and space back to a single self-sufficient set of laws, that those laws exist at all must remain an imponderable problem for materialist thought (for possibility, no less than actuality, must first of all be); all the brave efforts of analytic philosophy to conjure the ontological question away as a fallacy of grammar have failed and always will; continental philosophy’s attempts at a non-metaphysical ontology are notable chiefly for their lack of explanatory power. 
And this, I venture to say, is why atheism cannot win out in the end: it requires a moral and intellectual coarseness—a blindness to the obvious—too immense for the majority of mankind.
From his review of Alister McGrath's The Twilight of Atheism

Wednesday, January 23, 2013

The wrong kind of God: Tolkein on religion in The Lord of the Rings


Tolkein's description of Sauron's God-complex is reminiscent of the aversion-against-God language found in Pullman, Dawkins etc.:
In The Lord of the Rings the conflict is not basically about "freedom," though that is naturally involved.  It is about God, and His sole right to divine honour . . . Sauron desired to be a God-King . . . If he had been victorious he would have demanded divine honour from all rational creatures and absolute temporal power over the whole world.
J. R. R. Tolkein, Letters, no. 183

But that kind of bare monotheism is as far removed from Trinitarian thinking as night is from day.  The Christian God is not an oppressive tyrant in the mould of Sauron but a Being in Communion, a community of love.  Self-giving lies at the heart of the divine identity, and therefore at the heart of the universe.

Sunday, January 20, 2013

One Ring to rule them all: Le Monde interviews Christopher Tolkein


Here's a snippet from Le Monde's interview with Christopher Tolkein, son of J.R.R. Tolkein:
Tolkien has become a monster, devoured by his own popularity and absorbed into the absurdity of our time," Christopher Tolkien observes sadly. 
"The chasm between the beauty and seriousness of the work, and what it has become, has overwhelmed me. The commercialization has reduced the aesthetic and philosophical impact of the creation to nothing. There is only one solution for me: to turn my head away."
You can read the rest here

Saturday, January 19, 2013

A Skin Full of Chemicals (Part 2)


This is an experiment.  A piece of fiction.  The beginnings of a novel...


The atmosphere, expected and unwelcome, enveloped him.  The smell of heated, sinking putrefaction; cloying, disturbing, suffusing itself into every pore, clinging to every garment, a portent and foretaste of the grave’s greater appetite to undo the vitals of life.  The stench of sores, of infection, of ageing skin, of decomposition already working in the depths of the organs and forcing itself out, of dental rot. 

When John returned home he would furiously shower and scrub to remove the lingering odour of the place.  He glanced around the room to see a thinning number of shrunken, withered, human beings; of people embedded in permafrost.  Their years having drawn nigh, the make-up of homo sapiens was slowly, inexorably, being stripped away.  This was a charnel house for the living, a parlour furnished for those enduring a double death. 

The experiences of close relatives followed a familiar pattern.  Like a wound that never healed, each visit brought back the visceral awareness of first losing them in the consuming fog of dementia.  The memory of a life irretrievably lost, as the fragility of mind and will found no escape from the ineluctable reach of this preternatural shroud, abided as a mournful presence in the room. 

At times the pressure of this sadness seemed so great, so palpable, it was as if the room would soon totter and collapse under the weight of it.  John now belonged to the ranks of those who came to watch and wait for the body to give way.  He shared in this futility, belonged to a fellowship of fellow sufferers, knew their sense of emotional exhaustion and used up grief,  and counted down to the moment when a strange sense of relief would inevitably come.  But although his experience was not a-typical there was about his demeanour, as any health professional and close observer of human behaviour could see, an element of detachment more akin to indifference than to weariness.

A single thread, delicate as gossamer, held him to this place; a bond of nature tightly anchored, wearing thin, biologically weakening.   Across the room, amid the grotesque forms of what looked to him like so many animated cadavers sat listlessly on chairs, stood his father. 

A tall man in his prime, he had begun to bow and stoop.  Equine like strength having left him, his ill-fitting clothes hung loosely upon his rigid, calcified frame, giving him the resemblance of a badly dressed weather worn scarecrow.  His skin was sallow.  His pock marked face sported a day’s growth of greying stubble.  The eyes were as bloodshot and hollow as a drunk’s.  Vacant holes, bereft of the power of recognition. 

The lower lip glistened and protruded with a childlike defiance, bearing the sullen aspect of one whose ambitions had been curtailed by a superior force.  He was diminishing with every grain of sand that passed through the aperture of an egg-timer.  It was hard not to pity him, not to pity what he had become, what he had been contorted into by the downward drag of this mental illness. 

But there was a darkly comedic element to his appearance, an inappropriate adornment that struck a note of sick humour.  As a result of repeated bumps, scrapes, and falls, his wakening hours forced upon him the wearing of padded head gear that made him resemble an amateur boxer.  Without his knowing it George Daniels cut a tragic, pathetic, risible figure.  He was now a parody of the man captured in the photographs in his son’s home.

“Come on now George, your boy is here to see you”
“Who?”
“Your son, John”
“I’ve got a son?”
“Yes George.  He’s come to see you”
“I’ve never seen him before”
“Yes you have George
“Have I.  Oh.  That’s nice.  Is that him?  What’s he here for?  Has he been to seen me before?”
“Yes George”
“Why is he here now?  What does he want?”
“Come one now George, he always comes to see you”

This patient, reassuring note, daily struck in the tone of the staff nurse seemed illimitable.  It always did.  Her voice had in it a perpetual calmness, never once betraying a hint of anger, of annoyance.  Where did that kind of patience come from?  Was she born with it?  Was it a gift?  Was it cultivated?  Was it simply a fake professional demeanour, a façade concealing an interior of impersonal indifference? 

                 A vein of guilt opened up within him.  Guilt for the anger within him that contact with his father provoked.  Guilt for the frustration he felt that their communication, limited in the best of the years had drifted into the cacophonous exchange between the lucid and the disturbed.  Staccato.  Jarring.  A shambolic vocalizing of glottal sounds, verbal randomness, unblushing expletives, and ragged elements of cohesion.