Friday, January 18, 2013

A Skin Full of Chemicals (Part 1)


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


Where do we come from?”
“What are we?”
“Where are we going?”

                John Daniels sat at a forward angle on the scuffed brown plastic chair in the Visitors Room of the Dementia Ward at St. David’s Hospital.  The low chatter of day-time television, with its seemingly ubiquitous stream of banalities, the same banalities that rolled and reproduced themselves into the small talk of the nursing staff and the two other visitors in that cramped, unpleasant room, hindered any possibility of gathering together his thoughts.  He had been sat there for a full hour and twenty minutes, his throat and eyes dry from the permanent stifling atmosphere of the place.  

                He dipped his hand into his rucksack and rummaged around for some painkillers lodged somewhere between the clutter of exercise books he’d vainly attempted to mark. There was an inch or so of lukewarm mineral water left in the bottle, just enough to wash down the last couple of tablets.  From as far back as he could remember the effort of swallowing the second tablet always brought with it a retching sensation, a reflex that persisted all the way to his forty-fifth year. 

Tension headaches were to be expected at this time of year as the steady stream of teaching and marking swelled to a cataract.  He held his palms against his temples and massaged them gently and rhythmically.  His eyes eventually scanned the sun bleached sheets of paper hanging from the cork-board enough times for them to irritate him with their child-like script, and seemingly unselfconscious display of ignorance in the small matters of punctuation and spelling.  But when your eye has been trained to assess academic work, errors and mistakes can’t help but stare blankly back at you every time you gaze at a text.  Those outdated messages and memos, whose fading legibility formed a written residue of what was once important, insistent, relevant, needlessly hung there.  Mistakes mingled in an intelligible code expunged of any usefulness.

“He’s awake.  You can see him now.” 
At the soft tones of the staff nurse John stood, discordantly scraping the metal legs of the chair on the worn, cracked, tiles of the Visitors Room floor and followed her into the Day Room. 
“How has he been?”
“Quite bright these last few days.  His sleep has been restful.”
He wondered whether the restfulness owed itself principally to an upping of medication.  No more words were exchanged between them.  The soft padding of their feet was the only sound as they briskly moved down the corridor. 

Crossing the threshold of the Day Room was like entering another world.  This was another world.  Mentally he always checked himself and, with conscious effort, adjusted his perspective, as he shifted hemispheres from his native environment of a bustling High School, a life of domestic  comforts and unease, of long worn and much loved social routines, to this asphyxiating domain of human deterioration and unravelling. 

The room itself was sparsely furnished.  The décor of pastel shades, of hospital bedside chairs pressed into service as casual lounge furniture, of an assembling of largely kitsch reprints of paintings by vaguely familiar artists – the kind only ever found on institutional walls – gave the impression of a contrived, makeshift, artificial homeliness.

                  It was the faux ordinariness created and provided by the State; a thin veneer of domestic existence roughly brushed over the reality of the situation.  Cast beneath the gaze of these cheap prints were the cumbersome, somnambulant movements of figures more at home in the stark nightmarish vision of Goya. The room was an ante-chamber between this world and the next.

Thursday, January 17, 2013

God and wish fulfilment (1)


We owe the assertion that God is merely a projection of human attributes on a cosmic scale to Ludwig Feuerbach (1804-1872).  Having no objective existence, God was no more than make believe, the result of wish fulfilment.  Perhaps the 21st Century gloss would be to stress that it is an infantile wish, cherished by the intellectually immature, and worthy of being mocked.

De Lubac's The Drama of Atheist Humanism has a helpful summary of the 19th Century dismantling of Christian belief:
As Strauss tried to account historically for the Christian illusion, Feuerbach tried to account psychologically for the religious illusion in general, or, as he himself put it, to find in anthropology the secret of theology.   
The substance of what Strauss said, in his Life of Jesus (1835), was that the Gospels are myths expressing the aspirations of the Jewish people.  In Religion Feuerbach was to make the parallel assertion that God is only a myth in which the aspirations of the human consciousness are expressed.  "Those who have no desires have no gods either...gods are men's wishes in corporeal form." (p. 27) 
For Feuerbach, then, God is only the sum of the attributes that make up the greatness of man. (p. 29-30)
Feuerbach's assertion had a powerful impact on his contemporaries.  Engels said that "we all straightway became Feuerbachians."  But it was an assertion all the same.

Does Feuerbach's assertion help us to assess whether the wish, or desire, for God originates solely in human experience?  Does it rule out the possibility that it has been implanted in us by a divine hand?  If so, how exactly?  Is it a given that presupposes atheism on other grounds to gain traction or to pass off as an argument?  The existence of the wish for God is one thing, the explanation for it is, after all, another.  The wish does not prove that what we desire does not exist.

C. S. Lewis replied to Feuerbach's position by arguing that the most probable explanation for the existence of a desire that no experience seemed to satisfy was the fact that we are made for another world.  Is there anything in Feuerbach's assertion that would invalidate Lewis' response?

Can some religious views be ascribed to projection?  Of course.  Does that demonstrate the universal validity of Feuerbach's assertion?  Hardly.  Unless of course we think it is permissible to lump all religious views together without making any distinctions.  But a case has to be made for that.

Can atheism's denial of God be interpreted as an inversion of Feuerbach's assertion?  In the flight from God could some atheists be driven by a desire to escape from accountability of their actions?  Alister McGrath's example of this (from memory, I've not read his book on apologetics since 1996) is that of a Nazi concentration camp guard who denies God in order to evade being judged.

The wish for a Godless universe does not prove that God does not exist.  But neither Feuerbach's view of God as wish fulfilment, nor the rejoinder about evading God, is necessarily true.  Both positions are assertions relying on actual arguments and evidences.

Feuerbach the atheist evangelist


Sometimes atheists have the same passion for preaching and conversion as evangelicals.

Here is Ludwig Feuerbach (1804-1872), towards the end of his life, oozing with missionary zeal, as he calls men and women to repentance (stop being religious and worshipping God), and faith (in generic human nature):
The goal of my work is to make men no longer theologians but anthropologists, to lead them from the love of God to the love of men, from hopes for the beyond to the study of things here below; to make them, no longer the base religious or political servants of a monarchy and an aristocracy of heaven and earth, but free and independent citizens of the universe.
(Quoted in De Lubac The Drama of Atheist Humanism, p. 33, n. 39)

And then along came Marx, and Lenin, and Stalin, and all that plausible rhetoric about freedom lay beneath an iron curtain.  If you want to know how that worked out then read Solzenhitsyn's The Gulag Archipelago.

Wednesday, January 16, 2013

Is Christianity bad for human identity?


In The Drama of Atheist Humanism Henri De Lubac draws a contrast between the reception of Christian anthropology in the ancient world and its rejection almost eighteen hundred years later during the rise of modern atheism.  What once was liberty, the view of human identity in the image and likeness of God, a creaturely identity that gave dignity and worth to humanity, came to be seen as a form of oppression.

De Lubac articulates the emancipating force of the Christian doctrine of man:
From the outset  that idea had produced a more profound effect.  Through it, man was freed, in his own eyes from the ontological slavery with which Fate burdened him.  The stars, in their unalterable courses, did not, after all, implacably control our destinies.   
Man, every man, no matter who, had a direct link with the Creator, the Ruler of the stars themselves.  And lo, the countless Powers--gods, spirits, demons--who pinioned human life in the net of their tyrannical wills, weighing upon the soul with all their terrors, now crumbled into dust...
But with the rise of what the 19th Century French philosopher and politician Proudhon termed the "humanists" or "new atheists" the freedom of the Christian view of humanity was rejected.  Again De Lubac summarises:
Man is getting rid of God in order to regain possession of the human greatness that, it seems to him, is being unwarrantably withheld by another.  In God he is overthrowing an obstacle in order to gain his freedom.
Was it a fair exchange?
Did the perspective of seeing people as no more than a skin full of chemicals enhance human dignity?
Did it usher in compassion instead of cruelty?
Did the abandoning of the imago dei lead to an era where the weak and infirm, at the beginning and end of life, received more protection?

De Lubac got it exactly right.  By extinguishing God the modern atheistic humanists found that "exclusive humanism is inhuman humanism":
It is not true, as is sometimes said, that man cannot organize the world without God.  What is true is that, without God, he can ultimately only organise it against man.


Christianity: Almost an illusion


If God has not spoken, if he has not revealed himself, then Christians would be in agreement with atheists.  The whole thing would then be a pious fraud, a psychological exercise in wish fulfilment, a colossal sham and masquerade.

Far from this being a fact unknown to believers it is spelled out clearly by the great Dutch theologian Herman Bavinck:
With the reality of revelation...Christianity stands or falls. 
As science never precedes life, but always follows it and flows from it, so the science of the knowledge of God rests on the reality of his revelation.  If God does not exist, or if he has not revealed himself, and hence is unknowable, then all religion is an illusion and all theology a phantasm.
Quoted in Avery Dulles Models of Revelation, p. 5

Read the Fathers


Here's a blog that will help us do just that, page by page, seven a day in fact, with suggested secondary readings too.

Can't be bad.

Take a look here

Monday, January 14, 2013

Get with the programme


Co-opting and approving the congenial bits of the Christian faith, and jettisoning the rest, in the name of a political programme or philosophical world-view is not only a contemporary issue but has roots that run deep into ancient history.

That said, the 21st Century politics of left and right rely on the isolation of key words (fairness, equality, justice) used with minimal reference to the specific content given to them by particular political ideologies, and with almost zero explicit connection being made between those words and the intellectual positions that underpin them.  That's hardly surprising given the intellectual muddleheadedness of trying to get ethics out of fundamentally atheist assumptions.

When you peer through the fog of political rhetoric and start looking for substance and arguments the whole thing unravels.  N. T. Wright comments "Oh you're taking the moral high ground, tell me about the moral high ground you are standing on."

Politicians pick and approve the bits of Christianity that seem to fit with their programme and world view.  Our answer to that should be the same as that penned by Origen in his response to Celsus (written in Caesarea in 248 AD, two years before his martyrdom after prolonged torture).  Celsus had argued that:
...the Greeks are more skilful than any others in judging, establishing, and reducing to practice the discoveries of barbarous nations.  
And therefore Christianity is to be judged by the Greeks owing to its Judaic origin.  To which Origen replied:
Now this is our answer to his allegations, and our defence of the truths contained in Christianity, that if any one were to come from the study of Grecian opinions and usages to the Gospel, he would not only decide that its doctrines were true, but would by practice establish their truth, and supply whatever seemed wanting, from a Grecian point of view, to their demonstration, and thus confirm the truth of Christianity.  
We have to say, moreover, that the Gospel has a demonstration of its own, more divine than any established by Grecian dialectics.  And this diviner method is called by the apostle the “manifestation of the Spirit and of power:”
The Gospel will not get with anyone's programme.

Original goodness


Non-dualism peering through the narrative of Middle Earth:
"And that is another reason why the Ring should be destroyed: as long as it is in the world it will be a danger even to the Wise: For nothing is evil in the beginning.  Even Sauron was not so."
Elrond, The Fellowship of the Ring (being the first part of The Lord of the Rings)

Friday, January 11, 2013

The ordering of our faith: the blessed Trinity


This, then, is the ordering of our faith....God, the Father, uncreated, incomprehensible, invisible, one God, creator of all.  This is the first article.

The second is the Word of God, God the Son, Jesus Christ our Lord, who was revealed to the prophets...At the end of the times, to sum up all things, he became man among men, visible and palpable, in order to destroy death and bring to light life, and bring about communion with God.

And the third is the Holy Spirit, by whom the prophets prophesied and the patriarchs were taught about God and the just were led into the path of justice, and who in the end of times was poured forth in a new manner upon men all over the earth renewing man to God.

Irenaeus of Lyon, (130-202 AD)

When the Trinity Appeared


"At the time of the Epiphany [that is, the baptism] of Christ, the Trinity appeared at the Jordan."

Jacob of Sarug

Monday, January 07, 2013

Providence in The Lord of the Rings


"It was the strangest event in the whole history of the Ring so far: Bilbo's arrival just at that time, and putting his hand on it, blindly, in the dark.

There was more than one power at work, Frodo.  The Ring was trying to get back to its master.  

It had slipped from Isildur's hand and betrayed him, then when a chance came it caught poor Deagol...when its master was awake once more and sending out his dark thought from Mirkwood, it abandoned Gollum.  Only to be picked up by the most unlikely person imaginable: Bilbo from the Shire!

Behind that there was something else at work, beyond any design of the Ring-maker.  
I can put it no plainer than by saying that Bilbo was meant to find the Ring, and not by its maker.

In which case you also were meant to have it.  And that may be an encouraging thought."

Gandalf to Frodo, The Fellowship of the Ring

Suffered under Pontius Pilate


Here are the opening words of Luke 3:
In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene,  during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness.
The names Pilate, Herod, Annas, and Caiaphas, cast the shadow of the cross over the very beginnings of Jesus' public ministry.

Friday, January 04, 2013

Oops! Calvin and Cromwell bloopers



In Hans Kung's memoirs (Disputed Truth, Memoirs II) he refers to his travels through Cromwell, New Zealand, named he says 'after the famous Scottish Reformer, revolutionary and 'Lord Protector' Oliver Cromwell'...oops, that'll be the same Oliver Cromwell who was one of the most famous Englishmen ever to walk the earth.  Oh well, at least Kung never claimed to be infallible.

In the same ball-park is Mark Driscoll's anecdote in his book on the atonement (page 170), that James Arminius was in fact the son-in-law of John Calvin.  I have also discovered, claimed by another writer, that Theodore Beza was Calvin's son-in-law too.

Just imagine the fun the three of them must have had debating limited atonement.  I bet they teased him a lot, "Go on old boy tell us what you really think, stop messing about with all that ambiguous use of 'the world', and 'all'."  But I am sure that John just chuckled to himself and said "Wouldn't it be funny if several centuries from now people debated what I really thought about the matter."

Thursday, January 03, 2013

Christus Victor


Gustav Aulen's work Christus Victor is noteworthy for several reasons, not least among them being the astonishing fact that it is a book on the atonement that makes no mention at all of Isaiah 53.  But he was right to draw attention to the Enlightenment attack on the "church doctrine" of the atonement:
"The theologians of the Enlightenment were the declared enemies of orthodoxy; and a chief object of their assault was just the satisfaction theory of the atonement, which they described as a relic of Judaism surviving in Christianity." (p. 7)
An example of what Aulen was referring to can be found in Immanuel Kant.  Note the following from Religion and Rational Theology:
It is totally inconceivable, however, how a rational human being who knows himself to deserve punishment could seriously believe that he only has to believe the news of a satisfaction having been rendered for him, and (as the jurists say) accept it utiliter [for one's advantage], in order to regard his guilt as done away with...No thoughtful person can bring himself to this faith.
That is Enlightenment man showing incredulity toward the atonement.

Wednesday, January 02, 2013

Old school exegetical arguments for the deity of Christ


Old school exegetical arguments for the deity of Christ start from the Pentateuch.  The following is from Justin Martyr's (c. 100-165 AD) work Dialogue with Trypho:
When I had spoken these words, I continued: “Permit me, further, to show you from the book of Exodus how this same One, who is both Angel, and God, and Lord, and man, and who appeared in human form to Abraham and Isaac, appeared in a flame of fire from the bush, and conversed with Moses.”  
And after they said they would listen cheerfully, patiently, and eagerly, I went on: “These words are in the book which bears the title of Exodus: ‘And after many days the king of Egypt died, and the children of Israel groaned by reason of the works;’ and so on until, ‘Go and gather the elders of Israel, and thou shalt say unto them, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared to me, saying, I am surely beholding you, and the things which have befallen you in Egypt.’ ” 
In addition to these words, I went on: “Have you perceived, sirs, that this very God whom Moses speaks of as an Angel that talked to him in the flame of fire, declares to Moses that He is the God of Abraham, of Isaac, and of Jacob?"

Monday, December 31, 2012

The Great High Priest


Louis Berkhof's Systematic Theology may well be regarded as dry as dust, but as John Murray once said, you can find gold dust:
It is a consoling thought that Christ is praying for us, even when we are negligent in our prayer life; that He is presenting to the Father those spiritual needs which were not present to our minds and which we often neglect to include in our prayers; and that He prays for our protection against the dangers of which we are not even conscious, and against the enemies which threaten us, though we do not notice it. He is praying that our faith may not cease, and that we may come out victoriously in the end.

Saturday, December 29, 2012

The Inexhaustible Saviour


First John Owen:

...when the conduit of Christ's humanity is inseparably united to the infinite, inexhaustible fountain of the Deity, who can look into the depths thereof? If, now, there be grace enough for sinners in an all sufficient God, it is in Christ.

And on this ground it is that if all the world should (if I may so say) set themselves to drink free grace, mercy, and pardon, drawing water continually from the wells of salvation; if they should set themselves to draw from one single promise, and angel standing by and crying, "Drink, O friends, yea, drink abundantly, take so much grace and pardon as shall be abundantly sufficient for the world of sin which is in everyone of you;"--they would not be able to sink the grace of the promise one hair's breadth.
Then Samuel Rutherford:
If there were ten thousand, thousand millions of worlds, and as many heavens full of men and angels, Christ would not be pinched to supply all our wants, and to fill us all.

Christ is a well of life, but who knoweth how deep it is to the bottom?

Friday, December 28, 2012

Subjective revelation: The opening of the gates of light


"There existed, long before this time, certain men more ancient than all those who are esteemed philosophers, both righteous and beloved by God, who spoke by the Divine Spirit, and foretold events which would take place, and which are now taking place. They are called prophets. 

These alone both saw and announced the truth to men, neither reverencing nor fearing any man, not influenced by a desire for glory, but speaking those things alone which they saw and which they heard, being filled with the Holy Spirit. 

Their writings are still extant, and he who has read them is very much helped in his knowledge of the beginning and end of things, and of those matters which the philosopher ought to know, provided he has believed them. 


For they did not use demonstration in their treatises, seeing that they were witnesses to the truth above all demonstration, and worthy of belief; and those events which have happened, and those which are happening, compel you to assent to the utterances made by them, although, indeed, they were entitled to credit on account of the miracles which they performed, since they both glorified the Creator, the God and Father of all things, and proclaimed His Son, the Christ [sent] by Him: which, indeed, the false prophets, who are filled with the lying unclean spirit, neither have done nor do, but venture to work certain wonderful deeds for the purpose of astonishing men, and glorify the spirits and demons of error. 

But pray that, above all things, the gates of light may be opened to you; for these things cannot be perceived or understood by all, but only by the man to whom God and His Christ have imparted wisdom."

Justin Martyr, Dialogue with Trypho

Monday, December 24, 2012

Our God contracted to a span


It's a mind blowing thought that the Son of God, who created the heavens and the earth, became smaller than the full stop at the end of this sentence when he was in Mary's womb.

Friday, December 21, 2012

When was he rich?


"For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich."

2 Corinthians 8:9

With the ghost of Adolf Von Harnack looking over his shoulder and nodding with approval, Hans Kung describes the idea of the incarnation as a Hellenistic concept, conjured up by Hellenistic councils, deriving from a Hellenistic world. 

Kung writes:
"In the context of the history of the Jew Jesus, the Greek conceptual model of 'incarnation' must to some degree be buried." (Credo, p. 60-61).
Along with this withdrawal from the incarnation comes a denial and re-interpretation of the pre-existence of the Son of God.

But Paul says that 'though he was rich' Christ became poor.  And as an old Welsh preacher put it "He became poor when he came to Bethlehem.  Tell me, when was he rich?"

Or as Maxentius expressed it against those who deny the eternal pre-existence of the Son: 

We do not confound the diversity of natures, howbeit we believe not what you affirm, that Christ was made God; but we believe that God was made Christ.  For he was not made rich when he was poor; but being rich, he was made poor, that he might make us rich.
He did not take the form of God when he was in the form of a servant; but being in the form of God, he took on him the form of a servant.  In like manner, he was not made the Word when he was flesh; but being the Word, he was made flesh. 



Why it's unthinkable to deny penal substitution



"It would, of course, have been unthinkable that God should go back upon His word and that man, 
having transgressed, should not die" 


Athanasius, On the Incarnation

And how will man be redeemed from death unless another takes his place and bears his punishment?  Forgiveness without substitution would mean that every word of God did not prove true after all.

No Mere Luck


 
"Then the prophecies of the old songs have turned out to be true, after a fashion!" said Bilbo.

"Of course!" said Gandalf. "And why should they not prove true? Surely you don't disbelieve the prophecies, because you had a hand in bringing them about yourself? You don't really suppose, do you, that all your adventures and escapes were managed by mere luck, just for your sole benefit? You are a very fine person, Mr. Baggins, and I am very fond of you; but you only quite a little fellow in a wide world after all!"

"Thank goodness!" said Bilbo laughing...

Thursday, December 20, 2012

No Paradise Lost


Hans Kung's Credo makes for curious reading.  As these four snippets illustrate, he retreats from the traditional biblical framework of Christian belief (how irrational to believe in the Fall in the modern world) and yet takes a giant existential (irrational) leap in the hope that macro evolution is meaningful:

On Eden:
"A perfect primal state--Fall--Redemption: three historical stages?...As if there ever had been a world without desire and death, devouring and being devoured." (p. 21)
On Original Sin:
"But the idea of an 'original sin'...can no longer be maintained, because there never was this human couple who sinned for all humankind." (p. 21)
On Macro Evolution:
"While we may not be able to prove that the whole process is fundamentally meaningful, we may presuppose this meaning in trust." (p. 25) 
"Only a yes in faith to a primal ground, primal base and primal meaning can answer the question of the origin, basis and goal of the evolutionary process and thus give people hope for an ultimate certainty and security." (p. 26)

Sunday, December 09, 2012

The grace of revelation


"The Lord taught us that no one is able to know God unless taught by God.  God cannot be known without the help of God."
Irenaeus

"It was by an act of grace that God appeared to Abraham and the other prophets.  The eye of Abraham's heart was not the only cause of his seeing God; it was God's grace freely offered to a just man that allowed him to see."
Origen

"Our will does not suffice to give us a wholly pure heart.  We need God to create such a heart.  That is why the one who prays for understanding said:
 'Create in me a clean heart O God'."
Origen

Wednesday, August 08, 2012

Heresy Never Dies: A final resource


"Always, after a defeat and a respite, the Shadow takes another shape and grows again."
Gandalf

As a final farewell to blog writing here is an essay I wrote on the 20th/21st Century Open theist rehabilitation of the 17th Century Socinian denial that God knows what you and are going to to tomorrow.

This view was torpedoed by the Post-Reformation divines, including, by order of the State, John Owen.  But like a drowning man it came back up to the surface once of twice in the intervening centuries.  This essay explores the fanfare of the evangelical Open theists over their new 'paradigm' for understanding God that was, in reality, a repackaging on an older heresy.

I'm finally putting it up here because it was a labour of love to work on and, in my humble opinion, expanded on the source material and criticism previously offered in critiques of the historical antecedents to Open theism.

The essay, Heresy Never Dies: Open theists and Socinians on the foreknowledge of God, can be found here

Tuesday, July 17, 2012

The Last Post


Thank you to all who have read Against Heresies since August 2006.  I'm deeply grateful to you all.  This is the last post, but the blog will remain nonetheless.

Tuesday, November 08, 2011

The tragic essence of Pharisaic piety


Where will you find the best expression of the essence of Pharisaic piety?

It lies in what Jesus says about the prayer of the Pharisee in the temple:
God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector.  I fast twice a week; I give tithes of all that I get. (Lk. 18:11-12)
It is a prayer that makes the wrong comparison because it looks upon a fellow sinner with a sense of elevation.  It is a prayer that makes the wrong appeal because it imagines a sense of righteousness that comes from being free from certain sinful acts committed by others.  It is a prayer that compounds that wrong appeal by placing confidence in works-righteousness.

But it is still a prayer.

And it discloses the very essence of Pharisaic piety.  It makes it's boast not only by a wrong comparison, not only by a wrong appeal, but in the presence of the Holy and Righteous God.  Its unseemly piety is expressed coram deo.

It is said that Pelagius taught the following prayer:
Thou knowest, O Lord, how holy, how innocent, how pure from all deceit and rapine, are the hands which I stretch forth unto thee; how just, how unspotted with evil, how free from lying, are those lips wherewith I pour forth prayers unto thee, that thou wouldst have mercy on me.
In that prayer you can hear the same cadences of Pharisaic piety that Jesus spoke of in Luke 18.

The atmosphere of true piety is found in the words of the tac collector: "God, be merciful to me, a sinner."

That same atmosphere can be found in the pastoral counsel of Anselm:
Put all thy confidence in this death alone, place thy trust in no other thing; commit thyself wholly to this death, cover thyself wholly with this alone... 
And if God would judge thee say 'I place the death of our Lord Jesus Christ between me and thy judgment...' 
And if he shall say unto thee that thou art a sinner, say, 'I place the death of our Lord Jesus Christ between thee and all my sins; and I offer no merits of my own, which I should have, and have not' 
If he say that he is angry with thee, say, 'Lord, I place the death of our Lord Jesus Christ between me and thy anger'.
Elsewhere Anselm wrote:
My conscience hath deserved damnation, and my repentance is not sufficient for satisfaction; but most certain it is that thy mercy aboundeth above all offence.
Ambrose also gave expression to the essence of true piety when he wrote these words:
Let no man arrogate anything unto himself, let no man glory in his own merits or good deeds, let no man boast of his power: let us all hope to find mercy by our Lord Jesus; for we shall all stand before his judgment-seat.   
Of him I will beg pardon...what other hope is there for sinners?

Friday, November 04, 2011

The Willing Substitute


"From now on, wearing his clothes, 
I would be treated the way he had been treated."

In 1944 British soldier Denis Avey willingly walked into Auschwitz III.  Already a POW he freely exchanged places with a Dutch Jew from the concentration camp.  The following is his recollection of that crucial moment:
He closed the door on the turmoil of that hideous construction site and shuffled out of his grimy striped uniform.  He threw the thin garments to me and I pulled them on without hesitation.  Then I watched as he dragged on my British army battledress, casting looks over his shoulder at the door as he did it. 
He was a Dutch Jew and I knew him as Hans.  With that simple exchange between the two of us I had given away the protection of the Geneva Convention: I'd given my uniform, my lifeline, my best chance of surviving that dreadful place, to another man. 
From now on, wearing his clothes, I would be treated the way he had been treated. 
It was the middle of 1944 when I entered Auschwitz III of my own free will.
The Man Who Broke Into Auschwitz, p. 3-4

This extraordinary tale of courage, a story that could so easily have been lost to human memory, is but the faintest echo of the decisive moment in the great saga of redemption: that Christ should bear our sin, and that we should be clothed in his righteousness.  That he should be treated as our sins deserve, exposed to our merited punishment, and that the Father should see us in the Son of his love, his Beloved, with whom he is well pleased.

As Calvin expressed it:
Christ was put in place of evildoers as surety and pledge -- submitting himself even as the accused -- to bear and suffer all the punishments that they ought to have sustained.
Institutes, 1.2.XVI.10

The nineteenth century Scottish NT scholar George Smeaton was right to state this truth as follows:
The element of substitution, that is, of an exchange of places, constitutes the very core of the atonement; and this is also the Gospel in a single word... 
But this substitution was no make-believe, no mere semblance, but a true exchange of places -- the most real of facts.  He was accounted as the sinner not by a mere as if He were so, but because he was made sin (2 Cor. 5:21), and hence was treated as a sinner.
Christ's Doctrine of the Atonement, p. 93, 95.

And finally these apposite words came from the pen of Herman Bavinck:
The mystical and moral interpretation of Jesus' suffering and death cannot be maintained if it is not acknowledged beforehand that in a legal sense he suffered and died in our place... 
For when it says that Christ, though personally without sin, has been put forward as an expiation to show God's righteousness [Rom. 3:25], has been made to be sin for us [2 Cor. 5:21], became a curse for us [Gal. 3:13], bore our sins in his body on the tree [1 Peter 2:24]...then we can construe the interconnection between all these scriptural pronouncements in no other way than that Christ put himself in our place, has borne the punishment of our sin, satisfied God's justice, and so secured salvation for us.
Reformed Dogmatics Volume 3: Sin and Salvation in Christ, p. 398

Thursday, October 06, 2011

Steve Jobs: The Paths of Glory


"The boast of heraldry, the pomp of power,
And all that beauty, all that wealth e'er gave,
Awaits alike the inevitable hour.
The paths of glory lead but to the grave."

Thomas Gray
 "Elegy Written in a Country Churchyard"

"Si momumentum requiris circumspice"
("If you seek his monument look around you")

The epitaph of Sir Christopher Wren

Friday, June 17, 2011

Counselling and a mind at rest

 The counsel of Dr. Martyn Lloyd-Jones on the subject of counselling quoted in Geoff Thomas' foreword to the new hardback edition of Spiritual Depression: It's Causes and Cure:
Dr. Lloyd-Jones once spoke to a group of doctors about the essentials needed to counsel men and women. He said this:
[The counsellor] is not doing something outside himself. He is giving something of himself and his experience, and there is an exchange taking place between the patient and himself. Hence the most important thing of all in counselling is the character and personality of the counsellor. 
What is the greatest essential in a counsellor? I would say that it is a quiet mind, and that he is at rest in himself. You will remember how our Lord put this on one occasion — ‘Can the blind lead the blind? If the blind lead the blind they will both fall in the ditch.’ 
In other words, if a man is in trouble within himself, and is restless, he is really in need of counselling himself. How can he give useful counsel to another? The first requisite, therefore, in a counsellor is that he himself is possessed of a quiet mind, a mind that is restful. It is at that point, of course, that the importance of the Christian faith comes in. 
I am prepared to defend the proposition that no man ultimately can have a quiet mind, a heart at rest, and at leisure from itself unless he is a Christian. He needs to know a true peace within — the peace of God which is able to keep both mind and heart. The patient comes in to see him in an agitated troubled condition, and can detect if there are similar manifestations in the counsellor.

Spiritual Depression


Geoff Thomas has written a foreword for a new hardback edition of Dr. Martyn Lloyd-Jones' classic book Spiritual Depression: It's Causes and Cure.  Here's the start of the foreword:
There was no one in the twentieth century more suited to preach, counsel and write on this subject of spiritual depression than Dr. D. Martyn Lloyd-Jones. This subject has always been addressed by pastors, but particularly so from the time of the Reformation when the wrappings of human traditions were removed from biblical Christianity. 

The Puritan period especially excelled as an age when sermons were life and power, and many kinds of men and women were drawn to faith in the Lord Christ. They brought their past with them into the kingdom of God and were troubled with doubts and periods of darkness. Their pastors became physicians of the soul and learned to deal with various conditions of spiritual desertion and depression and their books on this subject are read today. Dr Lloyd-Jones was a living representative of that tradition. He was exceptionally gifted in dealing with this subject, and Spiritual Depression has done much pastoral good in the last fifty years. 

We ministers give it to particular people whom we believe would profit from it. Perhaps we point out to them one of the sermons in the book which we feel could help them. I am especially fond of the message entitled 'That One Sin' and a striking incident recounted there by the Doctor from the days of his ministry in Wales. It has often done homiletical duty for me. Why was Dr. Lloyd-Jones so well-equipped to write on a subject like this?

i] He was such a well-rounded, intelligent, and tender personality. 


Although a mighty intellect with a formidable presence, he was accessible and not at all intimidating. There was not a trace of snobbery in him whatsoever; he loathed that sin. He had a particularly blessed marriage. Mrs. Bethan Lloyd-Jones, herself a qualified doctor, came from one of the foremost Calvinistic Methodist families in Wales rooted in the ethos of the local countryside of south Cardiganshire, an evangelical home where warm affection, godly living, the importance of education and reverence for God were prized and natural graces. Her father was an ophthalmic surgeon and her grandfather was one of the leading preachers in Wales who ministered in one congregation in Newcastle Emlyn for half a century, preaching there throughout both the 1859 and 1904 revivals. Mrs. Lloyd-Jones was also a descendant of the Baptist preacher Christmas Evans. 

Out of the harmony and affection of that home with the two daughters they were given came the pastoral ministry and counselling that strengthened multitudes. I remember telling the Doctor on one occasion that my parents were moving from South Wales to live just around the corner from us in Aberystwyth, and his face lit up with delight at that news. His family was vitally important to him.

Dr. Lloyd-Jones once spoke to a group of doctors about the essentials needed to counsel men and women. He said this:

[The counsellor] is not doing something outside himself. He is giving something of himself and his experience, and there is an exchange taking place between the patient and himself. Hence the most important thing of all in counselling is the character and personality of the counsellor. What is the greatest essential in a counsellor? I would say that it is a quiet mind, and that he is at rest in himself. You will remember how our Lord put this on one occasion — ‘Can the blind lead the blind? If the blind lead the blind they will both fall in the ditch.’ 
In other words, if a man is in trouble within himself, and is restless, he is really in need of counselling himself. How can he give useful counsel to another? The first requisite, therefore, in a counsellor is that he himself is possessed of a quiet mind, a mind that is restful. It is at that point, of course, that the importance of the Christian faith comes in. 
I am prepared to defend the proposition that no man ultimately can have a quiet mind, a heart at rest, and at leisure from itself unless he is a Christian. He needs to know a true peace within — the peace of God which is able to keep both mind and heart. The patient comes in to see him in an agitated troubled condition, and can detect if there are similar manifestations in the counsellor.
The eight points in the foreword are:

1.  He was such a well-rounded, intelligent and tender personality
2.  He was utterly committed to the faith of the Scriptures
3.  He was a man who maintained the disciplines of private devotion
4.  He was a man to whom people went for spiritual help
5.  He was a man confident that to grasp the person and work of Christ, the ministry of the Holy Spirit and the ethical demands of the Bible is itself a mighty power to transform people, to elevate, ennoble and enrich their lives
6.  He was a man who was prepared to help people in every way that he could
7.  He was a man with a lucidity in explaining the human condition
8.  He was a man persuaded that the person who had come to seek his counsels had more knowledge of all the circumstances involved than he himself had

You can read the whole thing at The Banner of Truth site

(HT: Heavenly Worldliness)

Wednesday, June 15, 2011

An ending as tragic as one of his novels


Here are some fascinating extracts from the closing chapters of Claire Tomalin's biography of Thomas Hardy:
On Boxing Day [1927] he asked for the Gospel account of the birth of Christ and the massacre of the innocents, and also the entries in the Encyclopedia Biblica, remarking when she [his wife Florence] had finished that there was not a grain of evidence that the Gospel was true.
On the final day of his life Tomalin notes the following incident:
Then he dictated to Florence two rough and rude epitaphs on disliked contemporaries.  One was George Moore, who had attacked him and was now accused of conceit.  The other, ungrammatical but clear in its intentions, went for G. K. Chesterton:

The literary contortionist
Who prove and never turn a hair
That Darwin's theories were a snare...
And if one with him could not see
He'd shout his choice word 'Blasphemy'.
It was his final word against Church doctrine and in favour of rational thinking, exemplified by Darwin -- a magnificent blast from the sickbed.
One of the final comments in the book breathes an air of sadness:
He knew the past like a man who has lived more than one span of life, and he understood how difficult it is to cast aside the beliefs of his forebears.  At the same time he faced his own extinction with no wish to be comforted and no hope of immortality.
 The contrast between this ending and that of the seventy third psalm could not be more pronounced:
Nevertheless, I am continually with you;
   you hold my right hand.
You guide me with your counsel,
   and afterward you will receive me to glory.
Whom have I in heaven but you?
   And there is nothing on earth that I desire besides you.
My flesh and my heart may fail,
   but God is the strength of my heart and my portion forever.

Friday, June 10, 2011

If Abraham had been a Socinian: Foreknowledge, trustworthiness and the sins of the Amorites


Those who have chosen to deny God's exhaustive foreknowledge, whether in the seventeenth or twenty first centuries, have always been met with able defenders of the Biblical doctrine.

Here is an extract from the Puritan Stephen Charnock's discourse on God's knowledge.  Archaic language aside, his foot on the head of this snake remains as forceful as it was in the days when it was thought acceptable for men to have big gold buckles on their shoes.
His truth hath depended on his foresight.

Let us consider that in Gen. 15:16, but 'the fourth generation, they shall come hither again;' that, the posterity of Abraham shall come into Canaan; 'for the iniquity of the Amorites is not yet full.'

God makes a promise to Abraham of giving his posterity the land of Canaan, not presently, but in the fourth generation.  If the truth of God be infallible in the performance of his promise, his understanding is as infallible in the foresight of the Amorites' sin: the fulness of their iniquity was to precede the Israelites' possession.

Did the truth of God depend upon an uncertainty? Did he make the promise hand over head, as we say?

How could he with any wisdom and truth assure Israel of the possession of the land in the fourth generation, if he had not been sure that the Amorites would fill up the measure of their iniquities by that time?

If Abraham had been a Socinian, to deny God's knowledge of the free acts of men, had he not a fine excuse for unbelief?

What would his reply have been to God?

Alas, Lord, this is not a promise to be relied upon; the Amorites iniquity depends on the acts of their free will, and such thou canst have no knowledge of.  Thou canst see no more than a likelihood of their iniquity being full, and therefore there is but a likelihood of they performing thy promise, and not a certainty.

Would not this be judged not only a saucy, but a blashemous answer?

And upon these principles the truth of the most faithful God had been dashed to uncertainty and a peradventure.

Thursday, June 09, 2011

An Old Jedi Mind Trick: Open Theists do not affirm omniscience

Open theists affirm that God is omniscient.  This is not the kind of omniscience that the Christian Church has always confessed (exhaustive omniscience) but a claim that God knows all that it is possible to know.  The future, unknowable even to God, is not a part of what may be known. Confessing God to be ignorant of the future is thereby not seen to be an imperfection in God.

This affirmation is about as convincing as buying a cheap Rolex at a car boot sale.  The word 'Rolex' isn't enough to inspire confidence that the time piece is the genuine article.  Open theists redefine omniscience and then affirm the redefinition.  But if you look closely you can see how the magic trick works.

The following quotations from the late Clark Pinnock are taken from his chapter “From Augustine to Arminius: A Pilgrimage in Theology.” He frames his journey, throughout that chapter, in the language of being freed from Calvinist logic. In his new found emancipation he was now able to listen to what the Bible was saying. 

A careful reading of the whole chapter, and from the extracts below, reveal, however, that there is a commitment on his part to following the logic of a non-negotiable premise, namely libertarian free will:
Finally I had to rethink the divine omniscience and reluctantly ask whether we ought to think of it as an exhaustive foreknowledge of everything that will ever happen, as even most Arminians do.
I found I could not shake off the intuition that such a total omniscience would necessarily mean that everything we will ever choose in the future will have been spelled out in the divine knowledge register, and consequently the belief that we have truly significant choices to make would seem to be mistaken.
I knew the Calvinist argument that exhaustive foreknowledge was tantamount to predestination because it implies the fixity of all things from"eternity past," and I could not shake off its logical force. I feared that, if we view God as timeless and omniscient, we will land back in the camp of theological determinism where these notions naturally belong.
It makes no sense to espouse conditionality and then threaten it by other assumptions that we make. (Clark Pinnock, “From Augustine to Arminius: A Pilgrimage in Theology” in Pinnock [ed.], The Grace of God and the Will of Man, p. 25)
The same pursuit of consistency, even at the cost of revising divine omniscience can be found in author Richard Rice:
In the earlier part of this discussion we noticed the considerable difficulties encountered by those who seek to reconcile the concept of absolute divine foreknowledge with an affirmation of creaturely freedom. Now we can identify the basic cause of these problems. They arise from the attempt to combine contradictory elements from different views of God, specifically from the attempt to incorporate elements of the Calvinist view of God with the Arminian model.
The concept of absolute foreknowledge retained from Calvinism is incompatible with the dynamic portrait of God that is basic to Arminianism. Absolute foreknowledge--the idea that God sees the entire future in advance--is incompatible with the concept that God interacts with his creatures on a momentary basis.
But we cannot make such changes in our concept of God coherently while clinging to the traditional concept of divine foreknowledge. To be consistent, we must reformulate our understanding of omniscience. (Richard Rice "Divine Knowledge and Free-Will Theism" in Pinnock [ed.], The Grace of God and the Will of Man,p. 133-4)
Compare the position adopted by Pinnock and Rice with the description of the Socinian denial of God's exhaustive foreknowledge found in William Cunningham's Historical Theology Volume 2 (1862).
Summarizing the Socinian argument Cunningham wrote:
That they may seem, indeed, not to derogate from God's omniscience, they admit indeed that God knows all things that are knowable; but then they contend that future contingent events, such as the future actions of responsible agents, are not knowable,--do not come within the scope of what may be known, even by an infinite Being; and, upon this ground, they allege that it is no derogation from the omniscience of God, that He does not, and cannot, know what is not knowable. (Historical Theology Volume 2, p. 173)

Afraid of orthodoxy


Commenting on Jeroboam's fear of orthodoxy (represented by the house of David and the house of the LORD in Jerusalem, in 1 Kings 12), "that is, orthodoxy focused on a royal person and on an atoning place" Dale Ralph Davis has this stellar footnote:
We rightly trace this person-place scheme straight into New Testament orthodoxy. David's dynasty reaches its crescendo in that rascal Rehoboam's premier descendant, Jesus the Messiah (hence Christology is at the heart of orthodoxy); and Yahweh's temple, where, as Jeroboam stated, they 'make sacrifices', was therefore the place where atonement was made and reaches its fulfilment in the cross.

Orthodoxy revolves around person and place, around Christ and the cross, or, as we might put it, around the person and work of Christ.  It is this area of belief that false religion invariably skews.

Wednesday, June 08, 2011

Unoriginal Discoveries: Hardy, Harry Potter, Augustine and Open Theism


In Thomas Hardy's The Mayor of Casterbridge (tragically I began reading this in 1992 and finished it in 2010) Elizabeth is reprimanded for her use of dialect words.

In time "she no longer spoke of 'dumbledores' but of 'humble bees' ... when she had not slept she did not quaintly tell the servants next morning that she had been 'hagrid', but that she had 'suffered from indigestion'" (Chapter XX, p. 200 in the Penguin Classics edition).

I'm not the first person to spot the names subsequently made famous by J.K. Rowling.

As an undergraduate I believed that I had some original thoughts about the Trinity only to discover that much deeper thinkers, namely Richard of St. Victor in the thirteenth century and Augustine in the fifth century, had already meditated on the same matters.

True originality is the preserve of a limited number of heretics.  But upon closer examination one can usually find evidence of borrowing from philosophical sources.  Most of the heresies of today are a rehash of bad old ideas that you can find in the archives of Church history.

Curiously Thomas Hardy has a line or two about open theism in his poem "God's education" (published in 1909).  God is the speaker in the final stanza:
He mused.  "The thought is new to me.
Forsooth, though I men's master be,
Theirs is the teaching mind."

Heaven and Hell (Doctrine Day)

 
What the Bible says about...
Heaven & Hell
 
This Saturday – 11th June 2011
 Mount Pleasant Baptist Church, Swansea
from 10am -3.30pm

Talks from Paul Blackham and David Meredith
Cost £10 (£3 for members)
Crèche facilities and a lovely lunch will be provided


Let me heartily recommend this day conference to you even though there is no vitally important Church History talk, a dangerous omission in my book, and it is sad to see a fine conference going down hill in this way (I'm not bitter about it though).

More info here

Thomas Hardy and the Doctrine of Providence


"Darkness and silence ruled everywhere around.  Above them rose the primeval yews and oaks of The Chase, in which there poised gentle roosting birds in their last nap; and about them stole the hopping rabbits and hares.  But, might some say, where was Tess's guardian angel? Where was the providence of her simple faith?  Perhaps, like that other god of whom the ironical Tishbite spoke, he was talking, or he was pursuing, or he was on a journey, or he was sleeping and not to be awaked."
Tess of the D'Urbervilles (1891)

"What has Providence done to Mr Hardy that he should rise up in the arable land of Wessex
and shake his fist at his Creator?"
Edmund Gosse (1896)

I re-read Hardy's magisterial Tess of the D'Urbervilles last summer some fifteen years after my first exposure to it.  For all his invectives against the doctrine of providence, that lie in the text like sermons in miniature, for all his widening of the fissures in Victorian Christianity and undermining of confidence in the God of the Bible, the name of the malevolent deity who causes Tess Durbeyfield to suffer so much at the hands of men is of course none other than Thomas Hardy.

As the author of the tragedy Hardy is both primary cause of all the events and the determiner of how the secondary causes fall out. 

When Tess joins in with the laughter directed toward Car Darch, the Queen of Spades, Car singles her out for retribution.  Tess, says Hardy, "could not help joining in with the rest" but "It was a misfortune -- in more ways than one."  The confrontation is soon followed by the untimely arrival of the would-be rescuer Alec D'Urberville.  As they ride off Car's mother remarks that it is "Out of the frying pan into the fire!"  Tess will soon be "Maiden no more."

Later in the volume Tess's attempt to reveal her past to Angel Clare, before their marriage, is thwarted by a trivial occurrence.  Having slipped her written confession underneath the door of his den at Talbothays she finds it unopened a few days later having "in her haste thrust it beneath the carpet as well as beneath the door."  With the revealtion still sealed Hardy comments that "The mountain had not yet been removed."

Hardy's own explanation for invoking the "President of the Immortals" whose work of sporting with Tess ends with her execution, was that it was not uncommon in imaginative prose and poetry for "the forces opposed to the heroine" to be "allegorized as a personality."  The offering of the explanation was one thing, the plausibility of the explanation another, especially as so many of his principle characters suffer at the hands of the author.

The observations of Hardy's critic Irving Howe are worth noting:
Because Hardy remained enough of a Christian to believe that purpose courses through the universe but not enough of a Christian to believe that purpose is benevolent or the attribute of a particular Being, he had to make his plots convey the oppressiveness of fatality without positing an agency determining the course of fate ... The result was that he often seems to be coercing  his plots ... and sometimes ... he seems to be plotting against his own characters.
A similar assessment has been made by Claire Tomalin in her biography of Thomas Hardy:
To suggest that readers should see that "the President of the Immortals" is meant only to symbolize the forces of society that brought Tess down will not do as a defence.  There is something more there, something that makes sport with her sufferings, and making sport with suffering is cruelty.
Given the opaqueness of his bleak fatalism, even though he regarded himself as a meliorist, Tomalin offers the following summary:
Neither Hardy nor anyone else explained where his black view of life came from.  I have suggested that something in his constitution made him extraordinarily sensitive to humiliations, griefs and disappointments, and that the wounds they inflicted never healed but went on hurting him throughout his life.  In a sense he never got over his loss of Christian belief, which removed hope.