Martin Luther always said that if the church is to be reformed, human beings cannot do it, for only God can reform his church. In order to think about this clearly, one must understand what 'church' means and what 'reform' means. One must also get clear on the impossibility that Luther finds that human beings have with respect to 'reforming the church'. I wish to explore these matters a bit below, seeking at all times to think through these themes from a perspective that is ruthlessly Lutheran.
'Church' means primarily, for Lutherans, the 'association of those with faith and Holy Spirit in the heart' (Apology, Article IV). As such this church is that to which the four Nicene predicates apply. 'One' is predicable of it because it is a set of those having the same attributes. 'Holy' is predicable of the church because those in which faith and the Holy Spirit reside may be called holy. 'Catholic' can be predicated of the church because it is everywhere, that is, there is no place where those with faith and the Holy Spirit are not. Finally, 'apostolic' can be predicated of the church because those with faith and Holy Spirit in the heart are those who have a successio fidei reaching back to apostolic times. This is the way that these predicates were standardly applied during Lutheran Orthodoxy.
The first thing to realize about construing 'church' in this way is that it seems not in need of being re-formed at all. The hidden church, what Melanchthon calls "the true church" is not the kind of thing that can be reformed, because if faith is not present in a person putatively in the church, the person is not actually in the church. The church has definite boundaries; it is a binary or digital phenomenon. There are no grades of this church; it simply is - - or is not.
So when Luther said that God is in the process of reforming his church, it may seem that he is not primarily interested in the hidden church, but rather the hidden church as it is revealed around Word and Sacrament. This church, of which the hidden church is a subset, is visible, and because of the presence of the hidden church within can be called by synechdoche 'church' as well. This visible church, which is not the true church, can be either purely formed or better formed. A felicitous forming would be one in which the gospel would regularly be preached in its purity and the sacrament rightly administered. An infelicitous ordering would be one in which it was difficult for the gospel to be proclaimed in its purity and the sacrament rightly administered. So the question is this: can this church only be reformed through divine causal power? Luther seems to say "yes".
But before we decide this easily in the affirmative, it is important to distinguish what powers human beings really have. In The Bondage of the Will, Luther decries any who, like Erasmus, would claim that human beings have a free will. But what is this claim to mean? What is meant by 'free will' and how does the presence or lack of free will relate to the issue of the reform of the church?
Luther does understand freedom of the will not primarily along the lines of being able to do other than what one did do, but more along the line of being able to do what one wants or rationally decides to do. Luther claims in the Bondage of the Will that one has no free will with respect to actualizing the desire or decision to be closer to God, to move toward God. While human beings are free with respect to "those things below them," they are not free with respect to those above them. A person can plant corn if they desire or rationally decide to do so. A person can build a house using asphalt or steel shingles. These things a person can do. What a person cannot do is move closer toward, or gain the favor or gifts of God; one cannot change the situation with respect to God by one's own efforts. The will is bound never so to properly relate to God. A human being cannot be his/her own reason or strenght believe in the Lord Jesus Christ or come to Him.
So how do these ruminations relate to the issue of the visible church? Luther says only God can reform it, not human beings. So what is the visible church, a thing above or a thing below human reason. Do human beings have power to affect the contour of the visible church?
The short answer to this must be that the visible church, in so far as it is an earthly institution, is truly a thing below human reason. As a thing below human reason, human beings can affect its structure such that felicitous attributes that get the gospel properly preached are either augmented or diminished. To reform the church in this way is something that human beings have the causal power to accomplish. One can either augment or diminish the tendency of the earthly insitution to proclaim purely the gospel and administer rightly the sacrament. Accordingly, human causal powers can affect the state of the visible church. Why is this? The answer is simple: The visible church, considered as an association of people gathered around Word and sacrament, is simply a temporal organization that either is properly ordered or imporoperly ordered to get the josb done: preach the gospel in its purity and administer the sacrament with propriety. So considered, human beings can affect the visible church.
However, human beings can make no headway in changing the breath of the hidden church. With respect to the divine, human beings are powerless. Human beings, no matter how properly they order the visible church for gospel purity, cannot increase nor decrease membership in set of all of those with faith and Holy Spirit in the heart. Only God can do this; only God can form again the hidden church he once brought into being. Just as human beings can do nothing to increase their own salvation, so can they do nothing to augment the boundaries of God's Church. Only God can do that.
So what have we learned? When Luther said that only God can reform his Church, he meant that only God can form again the boundaries of that hidden Church. The class of all those with faith and the Holy Spirit in the heart is homogenous. There exist no density points, no "closer thans" or "further froms" within the true church. Only God sets the boundaries of that church. But of the empirical church within which both the hidden church and "tares" reside, that church is a human, temporal organization and as such can be affected by the causal powers of human agents. Man and woman have freedom of the will with respect to the empirical church considered as a historical reality. They do not have freedom of the will with respect to the extension of the hidden church. The hidden church is a thing above human beings; the visibile church in which it resides is clearly a thing below human beings. Confusion abounds when these things are not clearly thought.
So against our first judgments we must hold that the church Luther is thinking only God can reform is the hidden church., and the church we see around us is fully susceptible for reform by exertion of human causal power and agency.
Thursday, April 23, 2009
Wednesday, April 22, 2009
Science, Natural Theology and the Internal Clarity of Scripture I
I
On the surface, it seems that science and the internal clarity of Scripture have not much to do with each other. How does science, that activity whereby humans build theories to explain and predict natural and social phenomena, connect to the theological notion that Scripture is clear in and of itself? How does science link to Scriptural perspicuity, to the notion that while we may not deeply understand Scripture, it nonetheless retains an objectively understandable meaning? To connect the previously unconnectable is always dangerous, for there are reasons why they have not previously been linked.
Yet in the spirit of exploration, I wish today briefly to think their linking; I wish to suggest that they can be connected, and that linking them entails a rather robust Trinitarian perspective. Before setting about exploring the being of their linking, however, we must understand what it is that we are trying to connect. This demands we say something both about the nature of science and Scriptural perspicuity. We shall deal with the latter first, consider the former second, and conclude by connecting the former to the latter.
II
The locus classicus for thinking Scriptural perspicuity is Martin Luther’s 1526 Bondage of the Will. Here Luther counters Erasmus by arguing both that Scripture has a discernible clarity that human beings don’t immediately grasp, and that it has both internal and external clarity. Luther acknowledges that many things in Scripture seem obscure:(1)
"I admit, of course, that there are many texts in the Scriptures that are obscure and abstruse, not because of the majesty of their subject matter, but because of our ignorance of their vocabulary and grammar; but these texts in no way hinder a knowledge of all the subject matter of Scripture."
Accordingly, while we may be ignorant of the vocabulary and grammar of Scripture, knowledge of Scripture’s subject matter is possible, e.g, knowledge of the Trinity, the incarnation, and the work of Christ. “The subject matter of the Scriptures, therefore, is all quite accessible, even though some texts are still obscure owing to our ignorance of their terms.”(2) Luther goes further, claiming of those who do not grasp Scripture’s clarity that a “veil lies over their minds.” The problem is the stubbornness of the interpreter:
"With similar temerity a man might veil his own eyes or go out of the light into the darkness and hide himself, and then blame the sun and the day for being obscure. Let miserable men, therefore, stop imputing with blasphemous perversity the darkness and obscurity of their own hearts to the wholly clear Scriptures of God."(3)
The clarity of Scripture does not entail we know the nature of divine things and how it is that they are the way they are; it only entails that we know divine things are in a particular way: “Scripture simply confesses the trinity of God and the humanity of Christ and the unforgivable sin, and there is nothing here of obscurity or ambiguity. But how these things can be, Scripture does not say (as you imagine), nor is it necessary to know.”(4)
Luther has made a couple of important distinctions in these passages. Firstly, he apparently wants to distinguish the sentences of theological language from the propositions expressed by those sentences. While the words and grammar of the language can be obscure, what is stated by it is clear - - if one approaches the text with sincerity.
For Luther, inheriting the semantic theory of the late middle ages, words and sentences signify, that is, they cause the mind to think about certain things. Luther is merely claiming that there is no ambiguity in what the sentences of Scripture cause the mind to think about.
Secondly, Luther appears to distinguish the clarity of the propositions from the putative states of affairs to which these propositions refer. While one might know what is asserted by the proposition, one cannot know exactly how it is that what is asserted obtains or can obtain. In the semantic theory of the day, Luther is claiming that while the supposition of Scriptural language makes true that language, it is not easy to grasp how what is supposited can obtain. For instance, while the statement ‘God is Triune’ has a clearly signified sense and a definite reference making it true - - ‘God is Triune’ is true if and only that which is signified by ‘God’ is a member of the class of all things signified by ‘Triune’ - - it is not routinely possible to picture or grasp the natures of these objects signified by ‘God’ and ‘Triune’.
Finally, Luther distinguishes external obscurity and clarity from internal obscurity and clarity. The first pertains to the external ministry of the Word; the second concerns the understanding of the heart. Concerning the latter Luther writes:
"If you speak of the internal clarity, no man perceives one iota of what is in the Scriptures unless he has the Spirit of God. All men have a darkened heart, so that even if they can recite everything in Scripture, and know how to quote it, yet they apprehend and truly understand nothing of it. They neither believe in God, nor that they themselves are creatures of God, nor anything else . . ."(5)
The “internal clarity” of Scripture is concerned with the salvific significance of those things signified and it is given only via the Holy Spirit. Luther distinguishes this internal understanding from the external clarity:
"For the Spirit is required for the understanding of Scripture, both as a whole and in any part of it. If, on the other hand, you speak of the external clarity, nothing at all is left obscure or ambiguous, but everything there is in the Scriptures has been brought out by the Word into the most definite light, and published to all the world."(6)
A century later and in words deeply reminiscent of Luther, the great Lutheran dogmatician Johann Gerhard writes:
"If you speak of the internal clearness, no man understands a single iota of the scriptures by the natural powers of his own mind, unless he have the Spirit of God; all have obscure hearts. The Holy Spirit is required for the understanding of the whole of Scripture and all of its parts."(7)
Externally Scripture is clear, though human beings often (maybe mostly) find it obscure; inwardly it is obscure unless the Holy Spirit “lifts the veil” and facilitates its apprehension. The external Word is thus a necessary condition for the text’s external clarity, while the presence of the Holy Spirit is the necessary condition for its internal clarity.
At play in this tradition of reflection Scriptural clarity is the notion of the “hermeneutical circle” where the parts interpret the whole and the whole interprets the parts. The 17th century dogmatician Quenstedt writes:
"The more obscure passages, which need explanation, can and should be explained by other passages that are more clear, and thus the scripture itself furnishes an interpretation of the more obscure expression when a comparison of these is made with those that are more clear; so the Scripture is explained by Scripture."(8)
But, this hermeneutical circle again presupposes the agency of the Holy Spirit:
"From no other source than the sacred scriptures themselves can a certain and infallible interpretation of scripture be known. For scripture itself, or rather the Holy Spirit speaking in scriptures or through it, is the legitimate and independent interpreter of itself."(9)
The internal clarity of Scripture is thus supposed to steer between the Scylla of the external authority of a teaching magisterium and the Charybdis of internal private “enthusiasm.” By asserting it, Luther and the Reformers put an end to the fanciful interpretations of both the tradition’s fourfold method of scriptural interpretation and the privately “enthused” interpreter. The problem is that both alternatives could always claim to discern a deeper “spiritual truth” behind the shallow vulgar letter of the biblical text, a “truth” that Luther and his colleagues recognized is likely merely the result of the wishful projection of sinful man and woman.
In conclusion, we must point out that the internal clarity of Scripture is profoundly tied to the notion of objectivity: Indeed, the necessary condition of Scriptural clarity is semantic objectivity. While we can perhaps model the sentences of Scripture, we cannot grasp how these models correspond to the actual divine world. For this the Holy Spirit is needed, for it is His presence that makes possible understanding what is clearly asserted in the text. The Word of the text, externally clear and objective, becomes internally clear as well when the Holy Spirit grants internal appropriation of that external Word. In other words, the model of the sentences of Scripture is now grasped as characteristic of how the divine is, especially how the divine is with respect to us.
_________________________
Accordingly, while we may be ignorant of the vocabulary and grammar of Scripture, knowledge of Scripture’s subject matter is possible, e.g, knowledge of the Trinity, the incarnation, and the work of Christ. “The subject matter of the Scriptures, therefore, is all quite accessible, even though some texts are still obscure owing to our ignorance of their terms.”(2) Luther goes further, claiming of those who do not grasp Scripture’s clarity that a “veil lies over their minds.” The problem is the stubbornness of the interpreter:
"With similar temerity a man might veil his own eyes or go out of the light into the darkness and hide himself, and then blame the sun and the day for being obscure. Let miserable men, therefore, stop imputing with blasphemous perversity the darkness and obscurity of their own hearts to the wholly clear Scriptures of God."(3)
The clarity of Scripture does not entail we know the nature of divine things and how it is that they are the way they are; it only entails that we know divine things are in a particular way: “Scripture simply confesses the trinity of God and the humanity of Christ and the unforgivable sin, and there is nothing here of obscurity or ambiguity. But how these things can be, Scripture does not say (as you imagine), nor is it necessary to know.”(4)
Luther has made a couple of important distinctions in these passages. Firstly, he apparently wants to distinguish the sentences of theological language from the propositions expressed by those sentences. While the words and grammar of the language can be obscure, what is stated by it is clear - - if one approaches the text with sincerity.
For Luther, inheriting the semantic theory of the late middle ages, words and sentences signify, that is, they cause the mind to think about certain things. Luther is merely claiming that there is no ambiguity in what the sentences of Scripture cause the mind to think about.
Secondly, Luther appears to distinguish the clarity of the propositions from the putative states of affairs to which these propositions refer. While one might know what is asserted by the proposition, one cannot know exactly how it is that what is asserted obtains or can obtain. In the semantic theory of the day, Luther is claiming that while the supposition of Scriptural language makes true that language, it is not easy to grasp how what is supposited can obtain. For instance, while the statement ‘God is Triune’ has a clearly signified sense and a definite reference making it true - - ‘God is Triune’ is true if and only that which is signified by ‘God’ is a member of the class of all things signified by ‘Triune’ - - it is not routinely possible to picture or grasp the natures of these objects signified by ‘God’ and ‘Triune’.
Finally, Luther distinguishes external obscurity and clarity from internal obscurity and clarity. The first pertains to the external ministry of the Word; the second concerns the understanding of the heart. Concerning the latter Luther writes:
"If you speak of the internal clarity, no man perceives one iota of what is in the Scriptures unless he has the Spirit of God. All men have a darkened heart, so that even if they can recite everything in Scripture, and know how to quote it, yet they apprehend and truly understand nothing of it. They neither believe in God, nor that they themselves are creatures of God, nor anything else . . ."(5)
The “internal clarity” of Scripture is concerned with the salvific significance of those things signified and it is given only via the Holy Spirit. Luther distinguishes this internal understanding from the external clarity:
"For the Spirit is required for the understanding of Scripture, both as a whole and in any part of it. If, on the other hand, you speak of the external clarity, nothing at all is left obscure or ambiguous, but everything there is in the Scriptures has been brought out by the Word into the most definite light, and published to all the world."(6)
A century later and in words deeply reminiscent of Luther, the great Lutheran dogmatician Johann Gerhard writes:
"If you speak of the internal clearness, no man understands a single iota of the scriptures by the natural powers of his own mind, unless he have the Spirit of God; all have obscure hearts. The Holy Spirit is required for the understanding of the whole of Scripture and all of its parts."(7)
Externally Scripture is clear, though human beings often (maybe mostly) find it obscure; inwardly it is obscure unless the Holy Spirit “lifts the veil” and facilitates its apprehension. The external Word is thus a necessary condition for the text’s external clarity, while the presence of the Holy Spirit is the necessary condition for its internal clarity.
At play in this tradition of reflection Scriptural clarity is the notion of the “hermeneutical circle” where the parts interpret the whole and the whole interprets the parts. The 17th century dogmatician Quenstedt writes:
"The more obscure passages, which need explanation, can and should be explained by other passages that are more clear, and thus the scripture itself furnishes an interpretation of the more obscure expression when a comparison of these is made with those that are more clear; so the Scripture is explained by Scripture."(8)
But, this hermeneutical circle again presupposes the agency of the Holy Spirit:
"From no other source than the sacred scriptures themselves can a certain and infallible interpretation of scripture be known. For scripture itself, or rather the Holy Spirit speaking in scriptures or through it, is the legitimate and independent interpreter of itself."(9)
The internal clarity of Scripture is thus supposed to steer between the Scylla of the external authority of a teaching magisterium and the Charybdis of internal private “enthusiasm.” By asserting it, Luther and the Reformers put an end to the fanciful interpretations of both the tradition’s fourfold method of scriptural interpretation and the privately “enthused” interpreter. The problem is that both alternatives could always claim to discern a deeper “spiritual truth” behind the shallow vulgar letter of the biblical text, a “truth” that Luther and his colleagues recognized is likely merely the result of the wishful projection of sinful man and woman.
In conclusion, we must point out that the internal clarity of Scripture is profoundly tied to the notion of objectivity: Indeed, the necessary condition of Scriptural clarity is semantic objectivity. While we can perhaps model the sentences of Scripture, we cannot grasp how these models correspond to the actual divine world. For this the Holy Spirit is needed, for it is His presence that makes possible understanding what is clearly asserted in the text. The Word of the text, externally clear and objective, becomes internally clear as well when the Holy Spirit grants internal appropriation of that external Word. In other words, the model of the sentences of Scripture is now grasped as characteristic of how the divine is, especially how the divine is with respect to us.
_________________________
(1) Luther, Martin: Pelikan, Jaroslav Jan (Hrsg.) ; Oswald, Hilton C. (Hrsg.) ; Lehmann, Helmut T. (Hrsg.): Luther's Works, Vol. 33 : Career of the Reformer III. Philadelphia : Fortress Press, 1999, c1972 (Luther's Works 33), S. 33:25. Compare the following from Quenstedt: “But the articles of faith and the moral precepts are taught in scripture in their proper places, not in obscure and ambiguous words, but in such as are fitted to them, and free from all ambiguity, so that every diligent reader of scripture who reads it devoutly and piously, can understand them” [Quenstedt (1617-88), Doctrinal Theology of the Evangelical Lutheran Church, 81].
(2) LW 33:26
(3) LW 33:27
(4) LW 33:28
(5) LW 33:28
(6) LW 33:28
(7) Quoted in Schmid, The Doctrinal Theology of the Evangelical Lutheran Church, 83-4.
(8) Ibid., 86.
(9) Ibid.
(2) LW 33:26
(3) LW 33:27
(4) LW 33:28
(5) LW 33:28
(6) LW 33:28
(7) Quoted in Schmid, The Doctrinal Theology of the Evangelical Lutheran Church, 83-4.
(8) Ibid., 86.
(9) Ibid.
Wednesday, April 01, 2009
Some Questions about Divine Agency
As a college student thirty years ago I read John Wisdom's "Gods" and was struck by the the Parable of the Invisible Gardener. Twenty-five years ago as a Ph.D. student, I read Flew, Hare, and Mitchell on the conditions for the meaningfulness of theological language. Flew had used the example of Wisdom's Invisible Gardener to show how theological claims "die the death of a thousand qualifications." Any claim that is consistent with any way that the world might have gone is a claim without semantic content. What claim is made, after all, when one says that "an invisible gardener comes and tends this mountain meadow" and that "this gardener is invisible and wholly incapable of detection"? What claim is made when one says 'God loves the young girl" and yet the young girl is suffering from throat cancer and is in severe pain? What strange ways religious people use words! How can one apply 'love' meaningfully after one admits that divine love is wholly unlike human love?
Twenty-five years ago, I was convinced by Flew. In fact, I was still convinced by Flew five years ago. However, I am no longer convinced by Flew. He supposed that any claim consistent with any way the world might have gone is no claim at all. I no longer agree. In fact, if one thinks deeply enough about this, one would expect a claim about God to be consistent with any way the world might be. Why? Well, if God is not a contingent being like other contingent beings, then the relational and non-relational properties of God would not be assigned by the way properties are distributed in the actual world. The properties of a necessary being would be based upon the way properties distribute in all possible worlds.
We can, of course, distinguish many senses of necessity. Of interest here is not logical or conceptual necessity, but metaphysical necessity. Whereas logical and conceptual necessity governs how states of affairs must be in all possible worlds and is thus a priori, metaphysical necessity speaks about what states of affairs must obtain on the basis of finding some other state of affairs obtains. For instance, "I think, therefore I am" is not true in all possible worlds, because one can imagine thinking without there being one that things. (Sartre presumably accomplished this.) However, given the fact that one is thinking, one is clearly being. That is, given the a posteriori fact of one thinking, one cannot not be present to think. Similarly, given the contingent fact that gold has an atomic number of 79, gold cannot not have such an atomic number. When one finds that about a thing that cannot otherwise be if the thing is to be the thing, one has found what is metaphysically necessary about the thing.
The point is that if God should exist, God could not not have the divine nature that makes God, God. Just as gold could have not existed, but did with an atomic number of 79, so could God have not existed, but does with a divine nature of love. Just as it is metaphysically necessary for gold to have an atomic number of 79, it is metaphysically necessary for God to love His creation. Finally, just as gold having the atomic number of 79 is consistent with any way worlds with gold present might have been, so too God loving his creation is consistent with any way those worlds with God present might have been. If God necessarily loves, this loving should be expected to be consistent with any way that the world might have been. Far from dying the death of a thousand qualifications, claiming that God love's His creation is to say something like humans loving after all. The modal status of love should not confuse us into thinking that God does not love, rather it should instruct us as to look not at the "moves in the game" but rather " at the rules of the game." Divine love is to human love as the rules of the game are to moves in the game. Just as the rules of the game are consistent with any moves within the game, so too is divine love consistent with any spatio-temporal acts of loving. Finally, just as the rules of the game show the spectrum of possible moves in the game, so does divine loving show the range of possible occasions of concrete, earthly loving.
Perhaps we have been thinking about divine agency wrongly. Perhaps we should not expect to find such agency as moves within the game, but as rules promulgated for the game. If so, such agency might show the spectrum of possible occasions of concrete human agents doing certain things. Perhaps we have been bewitched into thinking divine agency a contingent matter, rather than a matter of metaphysical necessity. In all worlds in which God is, God cannot not be at work. His being at work creates the very possiblity for human agency.
It is the mark of a necessity that the necessary thing be in all possible worlds. If divine agency is metaphysically necessary, it is in all those worlds in which there is God, worlds distinguished by the distribution of their worldly, contingent events. Perhaps if we could detect divine love like we discern human love, we would not have divine love at all. Making a macro-move in a game does not change the way that the game is played. Maybe Flew has been wrong all of these years; perhaps a claim that is consistent with any way the world might have been is not a pseudo-claim, but a more profound kind of claim. Perhaps we are not expecting such a claim, because we can undersand no longer what it would be for God to be.
Twenty-five years ago, I was convinced by Flew. In fact, I was still convinced by Flew five years ago. However, I am no longer convinced by Flew. He supposed that any claim consistent with any way the world might have gone is no claim at all. I no longer agree. In fact, if one thinks deeply enough about this, one would expect a claim about God to be consistent with any way the world might be. Why? Well, if God is not a contingent being like other contingent beings, then the relational and non-relational properties of God would not be assigned by the way properties are distributed in the actual world. The properties of a necessary being would be based upon the way properties distribute in all possible worlds.
We can, of course, distinguish many senses of necessity. Of interest here is not logical or conceptual necessity, but metaphysical necessity. Whereas logical and conceptual necessity governs how states of affairs must be in all possible worlds and is thus a priori, metaphysical necessity speaks about what states of affairs must obtain on the basis of finding some other state of affairs obtains. For instance, "I think, therefore I am" is not true in all possible worlds, because one can imagine thinking without there being one that things. (Sartre presumably accomplished this.) However, given the fact that one is thinking, one is clearly being. That is, given the a posteriori fact of one thinking, one cannot not be present to think. Similarly, given the contingent fact that gold has an atomic number of 79, gold cannot not have such an atomic number. When one finds that about a thing that cannot otherwise be if the thing is to be the thing, one has found what is metaphysically necessary about the thing.
The point is that if God should exist, God could not not have the divine nature that makes God, God. Just as gold could have not existed, but did with an atomic number of 79, so could God have not existed, but does with a divine nature of love. Just as it is metaphysically necessary for gold to have an atomic number of 79, it is metaphysically necessary for God to love His creation. Finally, just as gold having the atomic number of 79 is consistent with any way worlds with gold present might have been, so too God loving his creation is consistent with any way those worlds with God present might have been. If God necessarily loves, this loving should be expected to be consistent with any way that the world might have been. Far from dying the death of a thousand qualifications, claiming that God love's His creation is to say something like humans loving after all. The modal status of love should not confuse us into thinking that God does not love, rather it should instruct us as to look not at the "moves in the game" but rather " at the rules of the game." Divine love is to human love as the rules of the game are to moves in the game. Just as the rules of the game are consistent with any moves within the game, so too is divine love consistent with any spatio-temporal acts of loving. Finally, just as the rules of the game show the spectrum of possible moves in the game, so does divine loving show the range of possible occasions of concrete, earthly loving.
Perhaps we have been thinking about divine agency wrongly. Perhaps we should not expect to find such agency as moves within the game, but as rules promulgated for the game. If so, such agency might show the spectrum of possible occasions of concrete human agents doing certain things. Perhaps we have been bewitched into thinking divine agency a contingent matter, rather than a matter of metaphysical necessity. In all worlds in which God is, God cannot not be at work. His being at work creates the very possiblity for human agency.
It is the mark of a necessity that the necessary thing be in all possible worlds. If divine agency is metaphysically necessary, it is in all those worlds in which there is God, worlds distinguished by the distribution of their worldly, contingent events. Perhaps if we could detect divine love like we discern human love, we would not have divine love at all. Making a macro-move in a game does not change the way that the game is played. Maybe Flew has been wrong all of these years; perhaps a claim that is consistent with any way the world might have been is not a pseudo-claim, but a more profound kind of claim. Perhaps we are not expecting such a claim, because we can undersand no longer what it would be for God to be.
Saturday, March 07, 2009
On the Fundamentals - - Response to Menacher
On the Logia website (www.logia.org), Mark Menacher has taken aim at the "fundamentals" I offered up a couple of years ago. A couple of clarifications and some response is in order, I think.
These "fundamentals" were published on the WordAlone website over two years ago. My interests then and now are not the reform of the ELCA, whatever 'reform' might mean in this context. I was struggling in early 2007 to clarify some of the presuppositions of the "working theology" of the WordAlone Network. I wrote these both as descriptive of those presuppositions, but also as prescriptive. In reading Mark's response to them, it is obvious that he questions whether WordAone is worthy even to exist. I will not deal here with that issue, but rather with some of the specific claims he makes about these assertions in themselves, that is, in abstraction from the WordAlone context.
All need to realize that this attempt at fundamentals presupposed that we begin Lutheran theology solidly in the Second Article; we presuppose that Jesus is the Truth and Life. To claim as I did that theological language has truth-conditions is not to claim that Jesus is not the Truth. By talking about theological language having truth conditions, I am saying that Mark's own critique of my work can be either true or false. Unfortunately, much theological discourse seems to have abandoned this basic presupposition. I affirm it.
I am rather puzzled by the other points that Mark makes. To say that God is "causally related to the universe" is not to say that is all we say about God. It is to say that we presuppose that relatedness when making statements about God's acts in the orders of creation and redemption. I find no points of disagreement in his critique of theses (3) and (4). In thesis (5), I was thinking about the Apology, and subsequent reflection on these matters within Lutheran Orthodoxy generally. I find no substantive difference in what Mark says in theses (6) or (7) either. One might not like the term 'orientation', but one needs to look beyond the use of the term, and try to understand what the author might mean by it. I clearly mean that men and women are at enmity with God whether, as Luther says, "they eat, sleep or drink." In (7) I accede that the Holy Spirit works freely and verbally. These are properties of the Holy Spirit's working, presumably. I was talking about a relational fact about human beings, however. The question is whether or not human work contributes in any way to the freeing of human beings from sin, death, and the power of the devil. I am merely affirming what has been the dominant tradition within Lutheranism on this matter.
Fundamental semantic presuppositions have been at work within vast portions of the Lutheran theological landscape that are quite alien (and antithetical) to the semantic horizon upon which the Reformation originated. This is why we have thousands of preachers who can talk confidently about what God has done, but no longer believe that "having done" connotes a causal relationship: X causes Y if and only if were X not to have happened, then Y would not have happened. Failure to attend to what is basic here has raised up a generation of Lutheran preachers and teachers who can talk confidently of God's "mighty acts in history" and yet not mean that God affects nature. That is to say, 'God divided the waters' no longer is parsed to mean that there is a divine being, there are waters, and that the waters would not have been divided were God not to have acted.
I thank Mark for his comments, and I say to him that it seems we really are in agreement on most of these issues.
These "fundamentals" were published on the WordAlone website over two years ago. My interests then and now are not the reform of the ELCA, whatever 'reform' might mean in this context. I was struggling in early 2007 to clarify some of the presuppositions of the "working theology" of the WordAlone Network. I wrote these both as descriptive of those presuppositions, but also as prescriptive. In reading Mark's response to them, it is obvious that he questions whether WordAone is worthy even to exist. I will not deal here with that issue, but rather with some of the specific claims he makes about these assertions in themselves, that is, in abstraction from the WordAlone context.
All need to realize that this attempt at fundamentals presupposed that we begin Lutheran theology solidly in the Second Article; we presuppose that Jesus is the Truth and Life. To claim as I did that theological language has truth-conditions is not to claim that Jesus is not the Truth. By talking about theological language having truth conditions, I am saying that Mark's own critique of my work can be either true or false. Unfortunately, much theological discourse seems to have abandoned this basic presupposition. I affirm it.
I am rather puzzled by the other points that Mark makes. To say that God is "causally related to the universe" is not to say that is all we say about God. It is to say that we presuppose that relatedness when making statements about God's acts in the orders of creation and redemption. I find no points of disagreement in his critique of theses (3) and (4). In thesis (5), I was thinking about the Apology, and subsequent reflection on these matters within Lutheran Orthodoxy generally. I find no substantive difference in what Mark says in theses (6) or (7) either. One might not like the term 'orientation', but one needs to look beyond the use of the term, and try to understand what the author might mean by it. I clearly mean that men and women are at enmity with God whether, as Luther says, "they eat, sleep or drink." In (7) I accede that the Holy Spirit works freely and verbally. These are properties of the Holy Spirit's working, presumably. I was talking about a relational fact about human beings, however. The question is whether or not human work contributes in any way to the freeing of human beings from sin, death, and the power of the devil. I am merely affirming what has been the dominant tradition within Lutheranism on this matter.
Fundamental semantic presuppositions have been at work within vast portions of the Lutheran theological landscape that are quite alien (and antithetical) to the semantic horizon upon which the Reformation originated. This is why we have thousands of preachers who can talk confidently about what God has done, but no longer believe that "having done" connotes a causal relationship: X causes Y if and only if were X not to have happened, then Y would not have happened. Failure to attend to what is basic here has raised up a generation of Lutheran preachers and teachers who can talk confidently of God's "mighty acts in history" and yet not mean that God affects nature. That is to say, 'God divided the waters' no longer is parsed to mean that there is a divine being, there are waters, and that the waters would not have been divided were God not to have acted.
I thank Mark for his comments, and I say to him that it seems we really are in agreement on most of these issues.
Wednesday, March 04, 2009
Prolegomena to a Robust Lutheran Theology - - Internal Clarity of Scripture II
The question of the internal clarity of Scripture links to the question of a theology of nature. Just as the Book of Nature can be read with a providential divine being at its center really existing apart from human awareness, perception, conception and language, and causing the distribution of a least some natural properties, so too can the Book of Scripture be read with a salvific divine being at its center, externally acting to save human beings from sin, death, and the power of the devil. While the providential divine being has causal power within the order of creation, the salvific divine being is the Word which presents Himself in words, carrying the Spirit which knows the Word in these words.
Christian faith confesses the ontological reality of God's presence in nature, though God is unclear to the human gaze. Human beings see through a glass darkly when they dare at all to recognize the Being of the creator God in the divers, sundry, and disconnected events of history. Similarly, this faith confesses the ontological presence of God's Word in the divers, sundry, and apparently disconnectable events of the Biblical texts.
To say that God appears not to be at work in nature, is an honest statement of the natural man and woman., She cannot find God unambiguously present in nature, though faith catches glimpses here and there, and from time to time. Similarly, to say that the Bible does not in its entirety seem to be bespeaking, and speaking about the Christ is an honest confession of natural man and woman. She cannot find Christ unambigously present in the texts, through faith catches glimpses of that presence here and there, and from time to time.
The presence of the God in nature, like the presence of Christ in Scripture, is an ontological assertion. God is present in nature even if man and woman can not know him; Christ is present in Scripture even if man and woman do not recognize it. Human beings are epistemically limited with respect to their apprehension of the divine in nature; human beings are similarly limited with respect to their apprehension of God's Word (Christ) in Scripture. God's mighty acts in history, and Christ's presence at the center of Scripture are externally obscure for sinful man and woman. To say, then, that Scripture is internally clear is to say that it has this property in se, not in relationship to human apprehension of it. Similarly, to say that God's mightly acts in history are perspicuous is to say that these mighty acts clearly happened and continue to happen, even iv there are nu humans capable of recognizing this to be true.
Christian faith confesses the ontological reality of God's presence in nature, though God is unclear to the human gaze. Human beings see through a glass darkly when they dare at all to recognize the Being of the creator God in the divers, sundry, and disconnected events of history. Similarly, this faith confesses the ontological presence of God's Word in the divers, sundry, and apparently disconnectable events of the Biblical texts.
To say that God appears not to be at work in nature, is an honest statement of the natural man and woman., She cannot find God unambiguously present in nature, though faith catches glimpses here and there, and from time to time. Similarly, to say that the Bible does not in its entirety seem to be bespeaking, and speaking about the Christ is an honest confession of natural man and woman. She cannot find Christ unambigously present in the texts, through faith catches glimpses of that presence here and there, and from time to time.
The presence of the God in nature, like the presence of Christ in Scripture, is an ontological assertion. God is present in nature even if man and woman can not know him; Christ is present in Scripture even if man and woman do not recognize it. Human beings are epistemically limited with respect to their apprehension of the divine in nature; human beings are similarly limited with respect to their apprehension of God's Word (Christ) in Scripture. God's mighty acts in history, and Christ's presence at the center of Scripture are externally obscure for sinful man and woman. To say, then, that Scripture is internally clear is to say that it has this property in se, not in relationship to human apprehension of it. Similarly, to say that God's mightly acts in history are perspicuous is to say that these mighty acts clearly happened and continue to happen, even iv there are nu humans capable of recognizing this to be true.
Monday, March 02, 2009
Prologemonena to a Robust Lutheran Theology - - Internal Clarity of Scripture I
It may come as a surprise that the notion of the internal clarity of scripture arises only at the end of a treatment claiming to be a Prologomena to a Robust Lutheran Theology. Should it not be placed at the beginning? Should we not start with a statement of the general reliability of Scripture in terms of a special revelation, and then proceed to a consideration of the divine and its relationship to us? Should be not begin in time-honored fashion with what we can know, and then move forward to being, to what there is?
However, leaving consideration of the internal clarity of scripture to the end was done purposefully, because we are interested primarily in understanding this doctrine ontologically and not epistemically; we are interested in the being of the doctrine of the internal clarity of scripture, and not primarily in an epistemological method by which we are putatively given reliable means on the basis of which we can be confident in the truth of Scripture.
My interest with retrieving the notion of the internal clarity of Scripture is three-fold: 1) The doctrine is crucial for Lutheran theology because it protects against willful and capricious interpretations of Scripture, 2) It is a doctrine that all Lutherans should be able in principle to affirm, 3) It is a notion that, properly understood, creates parallels between understanding God's action and presence with respect to both the Book of Nature and the Book of Scripture. I wish to treat this last point briefly.
Just as it may be externally obscure to us that God is at work in the universe, and yet Lutherans may affirm that God is at work in nature, so may it be externally obscure to us that God is at work creating and sustaing his Word within cannonical Scripture, and yet God is clearly Triunely present in His Holy Scriptures. The Triune God is present in His world even though humans often do not see it. One might say even that there is an internal clarity to God's work in nature. God is ontologically present at the center of Nature although humans often have trouble discerning it to be so. Correspondingly, Christ is present at the center of Scripture although humans have trouble oftentimes seeing this to be true.
What is important here is to understand God in His Trinitarian nature. Just as it is true that God creates and sustains the universe, incarnates Himself in the world, and bears testimony to that incarnation and the identity of God as Creator Father, Incarnate Word, and Loving Spirit, so too is it true that God the Son is present as Word in and through the Biblical text attesting to the Father, and attested to by the Spirit. Just as the Trinitarian God stands over and against Himself in Word and Spirit in nature, so too does the same Trinitarian God stand over and against Himself in witness to the Word in and through the text.
However, leaving consideration of the internal clarity of scripture to the end was done purposefully, because we are interested primarily in understanding this doctrine ontologically and not epistemically; we are interested in the being of the doctrine of the internal clarity of scripture, and not primarily in an epistemological method by which we are putatively given reliable means on the basis of which we can be confident in the truth of Scripture.
My interest with retrieving the notion of the internal clarity of Scripture is three-fold: 1) The doctrine is crucial for Lutheran theology because it protects against willful and capricious interpretations of Scripture, 2) It is a doctrine that all Lutherans should be able in principle to affirm, 3) It is a notion that, properly understood, creates parallels between understanding God's action and presence with respect to both the Book of Nature and the Book of Scripture. I wish to treat this last point briefly.
Just as it may be externally obscure to us that God is at work in the universe, and yet Lutherans may affirm that God is at work in nature, so may it be externally obscure to us that God is at work creating and sustaing his Word within cannonical Scripture, and yet God is clearly Triunely present in His Holy Scriptures. The Triune God is present in His world even though humans often do not see it. One might say even that there is an internal clarity to God's work in nature. God is ontologically present at the center of Nature although humans often have trouble discerning it to be so. Correspondingly, Christ is present at the center of Scripture although humans have trouble oftentimes seeing this to be true.
What is important here is to understand God in His Trinitarian nature. Just as it is true that God creates and sustains the universe, incarnates Himself in the world, and bears testimony to that incarnation and the identity of God as Creator Father, Incarnate Word, and Loving Spirit, so too is it true that God the Son is present as Word in and through the Biblical text attesting to the Father, and attested to by the Spirit. Just as the Trinitarian God stands over and against Himself in Word and Spirit in nature, so too does the same Trinitarian God stand over and against Himself in witness to the Word in and through the text.
Tuesday, February 24, 2009
Prologomena to a Robust Lutheran Theology - - A Lutheran Theology of Nature
Does God exist apart from human awareness, perception, conception and language? Is God causally efficacious in the universe? Is it possible to be justified in believing that God is at work in nature?
In order to make progress on these questions, we must distinguish between a natural theology and a theology of nature. A Lutheran natural theology claims that natural events and states somehow strongly justify belief in God. A Lutheran theology of nature, on the other hand, asserts that natural events and states merely weakly justify belief in God. It is important, obviously, to distinguish weak and strong justification.
Proposition P is strongly justified for S just in case it would be irrational for S not to believe P. On the other hand, proposition P is weakly justified for S just in cane it would not be irrational for S to believe P. A Lutheran theology of nature must claim that assertions of God's relationship to the universe are weakly justified, in other words, that it is not irrational for S to believe that God is at work in the universe. In the flight to avoid a natural theology, Lutheran theology has omitted that which is essential to it: A Lutheran theology of nature. While a Lutheran theology of nature is not interested in proving the existence of God (strong justification), it is vitally concerned to show the compatibility of God's existence with nature (weak justification).
In carrying out a Lutheran theology of nature, semantic realism is presupposed, a realism that allows for the "evidence-transcending truth-conditions" of theological language. Presumably, 'God is real' is not a publicly verifiable statement. Therefore, many philosophers have said that the statement is not just false, but meaningless. Without getting into technical detail here, however, we must assert that ontological statements of this type can be meaningfully asserted even if they are not confirmable or infirmable in experience. (I leave aside for now all of the issues that surround this last phrase.)
What is important is that we not understand 'God exists' merely as 1) a report or expression of one's subjective psychological or existential states, 2) as an undecipherable metaphor for the mystery of life itself or a quality of life itself, 3) or finally, as a linguistic custom one uses in belonging to a tribe of language-users who use such locutions at particular communal/tribal times or places.
To do a Lutheran theology of nature presupposes a beginning in revelation, a beginning that takes seriously the scriptural witness to a real God that causally affects the world by 1) creating and sustaining it, 2) electing and protecting God's chosen people, 3) and sustaining all of His people through God's real historical incursion in the resurrection and subsequent witness to that resurrection. It must take seriously the salient fact that Scripture thoroughly rejects a causally inert, causally impotent deity. Simply put, it must seriously engage the question that if Scripture is to be regarded as a trustworthy witness, then there must be warrant for the claim that God is real, that God has causal powers, and that God is more than mere idea.
The cosmological, ontological and teleological arguments for the existence of God are not successful in demonstrating the existence of the divine. However, if they are properly understood, they are effective in showing that it is not irrational to believe that God exists. In other words, while they cannot show that it is irrational not to believe God exists, they can show that it is not irrational to believe that God exists. Clearly, the Book of Nature can be interpreted either as having a globally-designing deity or as not having one. At issue here is the retrieval of the doctrine of divine providence. A Lutheran theology of nature can claim that a providential God is weakly justified on the basis of Scripture and experience.
Applying Bayes Theorem to the universe and the question of intelligent design cannot make God's existence probable, but clearly such application can show that God's existence is more probable than it might have been if the universe did not have the characteristics it seems to have. Even though the existence of God may not be in itself likely, on the supposition of God's existence, one would very much expect more a universe like ours rather than on the supposition of God's nonexistence.
A Lutheran theology of nature makes explicit reference to God as acting in and through nature. Obviously, the discussion between science and theology is important in developing a Lutheran theology of nature. Because a theology of nature is important for the future of Lutheran confessional theology, the discussion between science and theology is important for the future of Lutheran theology. Accordingly, Lutheran theology must reject the causal closure of the physical and assert the real existence of God. It must claim that there are natural events that are not finally wholly caused by congeries of other natural events. Finally, it must examine the nature of that which could serve as a causal joint connecting the divine to the universe.
To claim that God is real is to admit one fundamental dualism: the dualism between the divine and the natural universe. Thus, there is a realm of natural entities, properties, relations, events and states of affairs that does not include the divine. There is also a realm of divine entities, properties, relations, events and states of affairs the does not include the natural order. Lutheran theological realism simply cannot hide from this dualism.
In order to have a coherent view, Lutheran theology must seek to relate talk of God to the discourses of the sciences. Not to do this is finally to assign theology to the realm of value; it is to make theology subjective and ultimately irrational.
The cash value of this view for piety is apparent. After all, people in the pews have for generations prayed to God, assuming that God is different than the self and that God can act in the world. Theological realism best undergirds this practice. Such people have thought that God is active in the world, that God creates, redeems, and sustains the world, and that God answers prayer. Again, theological realism best undergrids this practice. Clearly, a Lutheran theology of nature must presuppose theological realism.
In order to make progress on these questions, we must distinguish between a natural theology and a theology of nature. A Lutheran natural theology claims that natural events and states somehow strongly justify belief in God. A Lutheran theology of nature, on the other hand, asserts that natural events and states merely weakly justify belief in God. It is important, obviously, to distinguish weak and strong justification.
Proposition P is strongly justified for S just in case it would be irrational for S not to believe P. On the other hand, proposition P is weakly justified for S just in cane it would not be irrational for S to believe P. A Lutheran theology of nature must claim that assertions of God's relationship to the universe are weakly justified, in other words, that it is not irrational for S to believe that God is at work in the universe. In the flight to avoid a natural theology, Lutheran theology has omitted that which is essential to it: A Lutheran theology of nature. While a Lutheran theology of nature is not interested in proving the existence of God (strong justification), it is vitally concerned to show the compatibility of God's existence with nature (weak justification).
In carrying out a Lutheran theology of nature, semantic realism is presupposed, a realism that allows for the "evidence-transcending truth-conditions" of theological language. Presumably, 'God is real' is not a publicly verifiable statement. Therefore, many philosophers have said that the statement is not just false, but meaningless. Without getting into technical detail here, however, we must assert that ontological statements of this type can be meaningfully asserted even if they are not confirmable or infirmable in experience. (I leave aside for now all of the issues that surround this last phrase.)
What is important is that we not understand 'God exists' merely as 1) a report or expression of one's subjective psychological or existential states, 2) as an undecipherable metaphor for the mystery of life itself or a quality of life itself, 3) or finally, as a linguistic custom one uses in belonging to a tribe of language-users who use such locutions at particular communal/tribal times or places.
To do a Lutheran theology of nature presupposes a beginning in revelation, a beginning that takes seriously the scriptural witness to a real God that causally affects the world by 1) creating and sustaining it, 2) electing and protecting God's chosen people, 3) and sustaining all of His people through God's real historical incursion in the resurrection and subsequent witness to that resurrection. It must take seriously the salient fact that Scripture thoroughly rejects a causally inert, causally impotent deity. Simply put, it must seriously engage the question that if Scripture is to be regarded as a trustworthy witness, then there must be warrant for the claim that God is real, that God has causal powers, and that God is more than mere idea.
The cosmological, ontological and teleological arguments for the existence of God are not successful in demonstrating the existence of the divine. However, if they are properly understood, they are effective in showing that it is not irrational to believe that God exists. In other words, while they cannot show that it is irrational not to believe God exists, they can show that it is not irrational to believe that God exists. Clearly, the Book of Nature can be interpreted either as having a globally-designing deity or as not having one. At issue here is the retrieval of the doctrine of divine providence. A Lutheran theology of nature can claim that a providential God is weakly justified on the basis of Scripture and experience.
Applying Bayes Theorem to the universe and the question of intelligent design cannot make God's existence probable, but clearly such application can show that God's existence is more probable than it might have been if the universe did not have the characteristics it seems to have. Even though the existence of God may not be in itself likely, on the supposition of God's existence, one would very much expect more a universe like ours rather than on the supposition of God's nonexistence.
A Lutheran theology of nature makes explicit reference to God as acting in and through nature. Obviously, the discussion between science and theology is important in developing a Lutheran theology of nature. Because a theology of nature is important for the future of Lutheran confessional theology, the discussion between science and theology is important for the future of Lutheran theology. Accordingly, Lutheran theology must reject the causal closure of the physical and assert the real existence of God. It must claim that there are natural events that are not finally wholly caused by congeries of other natural events. Finally, it must examine the nature of that which could serve as a causal joint connecting the divine to the universe.
To claim that God is real is to admit one fundamental dualism: the dualism between the divine and the natural universe. Thus, there is a realm of natural entities, properties, relations, events and states of affairs that does not include the divine. There is also a realm of divine entities, properties, relations, events and states of affairs the does not include the natural order. Lutheran theological realism simply cannot hide from this dualism.
In order to have a coherent view, Lutheran theology must seek to relate talk of God to the discourses of the sciences. Not to do this is finally to assign theology to the realm of value; it is to make theology subjective and ultimately irrational.
The cash value of this view for piety is apparent. After all, people in the pews have for generations prayed to God, assuming that God is different than the self and that God can act in the world. Theological realism best undergirds this practice. Such people have thought that God is active in the world, that God creates, redeems, and sustains the world, and that God answers prayer. Again, theological realism best undergrids this practice. Clearly, a Lutheran theology of nature must presuppose theological realism.
Monday, February 16, 2009
Prolegomena to a Robust Lutheran Theology - - Theophysical Causation
Kant argued that only those objects formed in a synthesis of sense perception can be objects that are in principle causally related to other objects. Only "substances" so formed can be causally-connected. Accordingly, if there are no substances, there can be no causality. An important result of Kant's work is the separation of the notion of 'cause' from that of 'reason'. One substance can cause the modification of another, but one substance cannot serve as a rational ground for the other. Conversely, one idea can serve as a rational ground for the other without the first causing the second.
Kant thus concluded that since there are no sense particulars falling under the concept of God, the divine cannot be a substance causally connected to another substance. Instead God is placed within the Ideas of Pure Reason. Human beings have, according to Kant, a natural metaphysical drive that can only find its resting place in the idea of the Unconditioned, the idea which contains "a therefore for every wherefore" (A585/B613). The demands of systemtatic unity and completeness find completeness in the Ideal of God: "A concept of an individual object which is completely determined through the mere idea" (A574/B602). As an Ideal of Reason, this being is not real: "This unconditioned is not, indeed, given as being in itself real, nor as having a reality that follows from its mere concept; it is, however, what alone can complete the series of conditions when we proceed to trace these conditions to their grounds. This is the course which our human reason, by its very nature, leads all of us" (A584/B612).
By expressly denying any causal relation to God - - and by making God a denizen of of the ideal realm - - Kant denies theophysical causation. Accordingly, predicating terms like 'create', 'redeem', and 'sustain' of 'God' must proceed in a different fashion than it had the antecedent tradition. After Kant, the theological tradition had to find ways to interpret their theological language in ways that did not suppose that God was a substance sustaining causal relations with His universe.
The effects upon religious practice were enormous. If God is causally-isolated from the universe, then God cannot answer prayer. Moreover, God cannot work miracles in the traditional sense of bringing about a state of affairs which would not customarily had come about. God really cannot do anything; He is an ideal to be contemplated. Accordingly, prayer becomes - - if people reflect profoundly enough upon the practice - - a self-centering activity, more like meditation.
Clearly, theology in a Lutheran key is possible on the supposition of denying theophysical causation. One can still preach law and gospel, and refer to the grace of Christ and the freedom Christ grants. However, one must subtly change the rules. It is not that God demands and through Christ's promise saves, it is rather that the idea or phenomenon of God is correlated with the fundamental phenomenon of demand, and the notion of Christ creates in the one experiencing it a sense of bonds being broken and the freedom of the future donated. This move is now in question, I believe, because in a pluralistic culture, why is it that one should insist upon the specificity of the notion or phenomenon of the Christ? And if there is no specificity, then Jesus cannot be the exclusive "Way and the Truth and the Life," a pretty basic assumption within traditional Lutheran theology.
Kant thus concluded that since there are no sense particulars falling under the concept of God, the divine cannot be a substance causally connected to another substance. Instead God is placed within the Ideas of Pure Reason. Human beings have, according to Kant, a natural metaphysical drive that can only find its resting place in the idea of the Unconditioned, the idea which contains "a therefore for every wherefore" (A585/B613). The demands of systemtatic unity and completeness find completeness in the Ideal of God: "A concept of an individual object which is completely determined through the mere idea" (A574/B602). As an Ideal of Reason, this being is not real: "This unconditioned is not, indeed, given as being in itself real, nor as having a reality that follows from its mere concept; it is, however, what alone can complete the series of conditions when we proceed to trace these conditions to their grounds. This is the course which our human reason, by its very nature, leads all of us" (A584/B612).
By expressly denying any causal relation to God - - and by making God a denizen of of the ideal realm - - Kant denies theophysical causation. Accordingly, predicating terms like 'create', 'redeem', and 'sustain' of 'God' must proceed in a different fashion than it had the antecedent tradition. After Kant, the theological tradition had to find ways to interpret their theological language in ways that did not suppose that God was a substance sustaining causal relations with His universe.
The effects upon religious practice were enormous. If God is causally-isolated from the universe, then God cannot answer prayer. Moreover, God cannot work miracles in the traditional sense of bringing about a state of affairs which would not customarily had come about. God really cannot do anything; He is an ideal to be contemplated. Accordingly, prayer becomes - - if people reflect profoundly enough upon the practice - - a self-centering activity, more like meditation.
Clearly, theology in a Lutheran key is possible on the supposition of denying theophysical causation. One can still preach law and gospel, and refer to the grace of Christ and the freedom Christ grants. However, one must subtly change the rules. It is not that God demands and through Christ's promise saves, it is rather that the idea or phenomenon of God is correlated with the fundamental phenomenon of demand, and the notion of Christ creates in the one experiencing it a sense of bonds being broken and the freedom of the future donated. This move is now in question, I believe, because in a pluralistic culture, why is it that one should insist upon the specificity of the notion or phenomenon of the Christ? And if there is no specificity, then Jesus cannot be the exclusive "Way and the Truth and the Life," a pretty basic assumption within traditional Lutheran theology.
Sunday, February 08, 2009
Prolegomena to a Robust Lutheran Theology - - Semantic Realism
Just as it is important that Lutheran theology get clear again upon whether a God exists that is external to human awareness, perception, conception, and language, so is it important for it to assert again that theological language makes truth-claims, that it is language that is in principle either true or false. The notion that language about the world can be either true or false regardless of whether or not we can confirm or disconfirm it experientially is called semantic realism. Michael Dummett talks about this type of realism explicitly in the following quote:
“Realism I characterize as the belief that the statements of the disputed class possess an objective truth-value, independently of our means of knowing it: they are true or false in virtue of a reality existing independently of us. The anti-realist opposes to this the view that statements of the disputed class are to be understood only by reference to the sort of thing which we count as evidence for a statement of that class . . . The dispute thus concerns the notion of truth appropriate for statements of the disputed class; and this means that it is a dispute concerning the kind of meaning which these statements have” (Dummett, “Realism,” p. 146, reprinted in TRUTH AND OTHER ENIGMAS).
It is my contention that most mainstream academic theology has more or less rejected semantic realism, and that, accordingly, mainline Lutheran theology repudiates it as well. But what are the options for theology if it does not claim semantic realism? I see the following:
1) One might claim that language about God is truth-apt but false. Accordingly, theology instantiates an error theory, that is, since there is no God, all theological language referring to God is false. Clearly, this view is not an option for a theist who wishes seriously to engage the theological task?
2) One might claim that language about God is not truth-apt at all, as some post-Enlightenment, post-Kantian theology has supposed. Accordingly, talk about God is merely a projection of human emotion and sentiment upon the world. But while this view may be an improvement over the previous, it is not a very promising way to proceed theologically. After all, if theological language is a human projection, why would we ever want to get others to project God upon the universe?
3) One might claim that language about God is truth-apt and not false, but not about what people had assumed that language was always about. Some post-Enlightenment, post-Kantian theology has attempted this as well. Accordingly, one might claim that talk about God is true or false given that one understands ‘God’ to refer to something determinate within human existence. This view seems to entail anti-realism, but clearly the converse is not true. There are several ways in which one might be a theological anti-realist. For instance, one could claim that the assertion of the existence of divine reality is justified on the basis of an inference to the best explanation or on the basis a theological consensus that somehow determines theological extension itself. But then how would one explain the person and work of the Christ? Does the salvific work of Christ constitute the best explanation of our human experience? But Scripture and tradition have referred to Christ as a “stumbling block” for human reason. This latter point also seems to undercut efforts to base the matter upon theological consensus.
Many have attacked Semantic realism because it presupposes “evidence transcending truth-conditions.” Many philosophers cannot subscribe to semantic realism because of the manifestation and acquisition challenges. Crudely put, the problem is how we could ever acquire and wield language that was not somehow “hooked up” with the world we experience. How could we be talking about things with a language that we do not know how to connect to our experience? It should be noted, however, that Trinitarian theologians don’t really have this problem. It seems that a theological response to this challenge could be worked out where, through the activity of the Holy Spirit, human beings can be regarded to have the relevant perceptual causal connections to the divine states of affairs making theological statements true.
It is my contention that theology, if it is to survive, must make definite truth claims; it must be able to assert propositions in logical space, the satisfaction of which would be the instantiation of particular divine and divine/temporal states of affairs. To declare that that semantic realism is false, is, in effect, to claim that there are not divine and divine/temporal states of affairs. We will have much more to say about this in another context.
“Realism I characterize as the belief that the statements of the disputed class possess an objective truth-value, independently of our means of knowing it: they are true or false in virtue of a reality existing independently of us. The anti-realist opposes to this the view that statements of the disputed class are to be understood only by reference to the sort of thing which we count as evidence for a statement of that class . . . The dispute thus concerns the notion of truth appropriate for statements of the disputed class; and this means that it is a dispute concerning the kind of meaning which these statements have” (Dummett, “Realism,” p. 146, reprinted in TRUTH AND OTHER ENIGMAS).
It is my contention that most mainstream academic theology has more or less rejected semantic realism, and that, accordingly, mainline Lutheran theology repudiates it as well. But what are the options for theology if it does not claim semantic realism? I see the following:
1) One might claim that language about God is truth-apt but false. Accordingly, theology instantiates an error theory, that is, since there is no God, all theological language referring to God is false. Clearly, this view is not an option for a theist who wishes seriously to engage the theological task?
2) One might claim that language about God is not truth-apt at all, as some post-Enlightenment, post-Kantian theology has supposed. Accordingly, talk about God is merely a projection of human emotion and sentiment upon the world. But while this view may be an improvement over the previous, it is not a very promising way to proceed theologically. After all, if theological language is a human projection, why would we ever want to get others to project God upon the universe?
3) One might claim that language about God is truth-apt and not false, but not about what people had assumed that language was always about. Some post-Enlightenment, post-Kantian theology has attempted this as well. Accordingly, one might claim that talk about God is true or false given that one understands ‘God’ to refer to something determinate within human existence. This view seems to entail anti-realism, but clearly the converse is not true. There are several ways in which one might be a theological anti-realist. For instance, one could claim that the assertion of the existence of divine reality is justified on the basis of an inference to the best explanation or on the basis a theological consensus that somehow determines theological extension itself. But then how would one explain the person and work of the Christ? Does the salvific work of Christ constitute the best explanation of our human experience? But Scripture and tradition have referred to Christ as a “stumbling block” for human reason. This latter point also seems to undercut efforts to base the matter upon theological consensus.
Many have attacked Semantic realism because it presupposes “evidence transcending truth-conditions.” Many philosophers cannot subscribe to semantic realism because of the manifestation and acquisition challenges. Crudely put, the problem is how we could ever acquire and wield language that was not somehow “hooked up” with the world we experience. How could we be talking about things with a language that we do not know how to connect to our experience? It should be noted, however, that Trinitarian theologians don’t really have this problem. It seems that a theological response to this challenge could be worked out where, through the activity of the Holy Spirit, human beings can be regarded to have the relevant perceptual causal connections to the divine states of affairs making theological statements true.
It is my contention that theology, if it is to survive, must make definite truth claims; it must be able to assert propositions in logical space, the satisfaction of which would be the instantiation of particular divine and divine/temporal states of affairs. To declare that that semantic realism is false, is, in effect, to claim that there are not divine and divine/temporal states of affairs. We will have much more to say about this in another context.
Wednesday, February 04, 2009
Prolegomena to a Robust Lutheran Theology - - Theological Realism II
While there are many forces driving pop culture towards antirealist views, the driving force behind the movement of the theological community to antirealism is quite easy to discern. Theological antirealism emerged in its present form because of the adoption by the intellectual world of the argument and results of the Immanuel Kant’s epochal 1781 Critique of Pure Reason. In this most important and influential philosophical work since the days of Plato and Aristotle, Kant argued that the necessary condition for something being a substance, is that human beings can have sense perception of it. The mind, as it turns out, is always organizing experience, and that the experience of any substance is the result of the mind’s organization of sense particulars. Kant advocated a paradigm shift in philosophy: instead of thinking that the being of objects are what they are on their own, and the human mind revolves around them - - this is the traditional assertion of the order of being itself being externally related to the knower - - Kant advocated a “Copernican Revolution” where the being of objects are what they are because they revolve around the human knower - - the assertion of their internal relatedness to the subject.
Kant claimed that space and time were “pure forms of sensibility,” the a priori grid upon which sense particulars were possible. Moreover, he claimed that the “empirical concepts of the understanding” made possible the reality of empirical objects. Accordingly, an object was “that by concept of which the manifold of sense is united.” The rabbit object is constituted by the empirical concept of rabbit uniting and synthesizing both synchronically and diachronically sense particulars. Substance and causality for Kant were conceived as categories of synthesis. Empirical objects “fell under” these pure concepts of the understanding. All empirical objects were substances because of the fundamental way in which they were synthesized. Only substances could causally relate to other substances, because the mind worked to synthesize substances as so causally-relatable. Just as ideas organize thoughts, substances organize sense perception.
Kant’s profoundly important gift and curse to theology was his conviction that God is not a substance. Because there can be no “sense intuitions” (perceptions) falling under the concept ‘God’, God cannot be a substance. The ramifications for this are far-reaching: This meant that God cannot be an entity, that God cannot be a being among other existing beings. Rather, for Kant, God becomes a mere regulative ideal of human reason, a notion necessary to think when we are organizing our thoughts, but not a notion that can refer to a being within the universe of beings that can in principle be causally related to any of those beings. For Kant, God becomes an idea!
While this Kantian conclusion may seem to be a very bad thing for theology, it was embraced by many in the academic theological community as a way ahead. After all, the Enlightenment criticisms of theology were leading many to think that there was no room at all in the universe for God, that assertions of God’s being were not justified. Hume’s Dialogues Concerning Natural Religion clearly shows that there is nothing necessary or universal in the assertion of God’s putative designing activity. The universe perhaps didn’t even need a clockmaker!
After Kant, academic theology struggled to give an account of theological language that did not commit it to violating Kant’s relegation of God to the status of a regulative ideal of human reason.
We discern this particularly in Schleiermacher’s relegation of God to the “whence of the feeling of absolute dependence.” But we also find it in Hegel’s notion of the Absolute, and later in the phenomenological theology used by Bultmann and carried later into hermeneutical theology. Tillich’s contention that God is not a being within the structure of being, but being-itself at the depth of being, is another example of Kantian-inspired theology presupposing antirealism.
It is time to reclaim theological realism. Lutheran theology must again work out of a paradigm presupposed by the Christian tradition, a paradigm of theological realism. After all, the Reformers assumed such a realism. To reclaim the tradition is to reject the Kantian antirealist paradigm that has dominated theology for the last two hundred years.
Lutheran theology must again proclaim a theological realism that asserts that God is real if and only if God exists and has the properties God has (call them P) apart from human awareness, perception, conceptual schemes, beliefs, and linguistic practices. We must distinguish, however, the existence of God and divine properties P apart from human awareness, perception, conception and language, and the independence of God and P apart from these things. While God either exists or does not, the independence of His being apart from human awareness is a matter of degree. Realists come in many varieties, and there is little reason to think that the options for antirealism (and realism) are any less for theologians than thinkers in any other discipline.
Kant claimed that space and time were “pure forms of sensibility,” the a priori grid upon which sense particulars were possible. Moreover, he claimed that the “empirical concepts of the understanding” made possible the reality of empirical objects. Accordingly, an object was “that by concept of which the manifold of sense is united.” The rabbit object is constituted by the empirical concept of rabbit uniting and synthesizing both synchronically and diachronically sense particulars. Substance and causality for Kant were conceived as categories of synthesis. Empirical objects “fell under” these pure concepts of the understanding. All empirical objects were substances because of the fundamental way in which they were synthesized. Only substances could causally relate to other substances, because the mind worked to synthesize substances as so causally-relatable. Just as ideas organize thoughts, substances organize sense perception.
Kant’s profoundly important gift and curse to theology was his conviction that God is not a substance. Because there can be no “sense intuitions” (perceptions) falling under the concept ‘God’, God cannot be a substance. The ramifications for this are far-reaching: This meant that God cannot be an entity, that God cannot be a being among other existing beings. Rather, for Kant, God becomes a mere regulative ideal of human reason, a notion necessary to think when we are organizing our thoughts, but not a notion that can refer to a being within the universe of beings that can in principle be causally related to any of those beings. For Kant, God becomes an idea!
While this Kantian conclusion may seem to be a very bad thing for theology, it was embraced by many in the academic theological community as a way ahead. After all, the Enlightenment criticisms of theology were leading many to think that there was no room at all in the universe for God, that assertions of God’s being were not justified. Hume’s Dialogues Concerning Natural Religion clearly shows that there is nothing necessary or universal in the assertion of God’s putative designing activity. The universe perhaps didn’t even need a clockmaker!
After Kant, academic theology struggled to give an account of theological language that did not commit it to violating Kant’s relegation of God to the status of a regulative ideal of human reason.
We discern this particularly in Schleiermacher’s relegation of God to the “whence of the feeling of absolute dependence.” But we also find it in Hegel’s notion of the Absolute, and later in the phenomenological theology used by Bultmann and carried later into hermeneutical theology. Tillich’s contention that God is not a being within the structure of being, but being-itself at the depth of being, is another example of Kantian-inspired theology presupposing antirealism.
It is time to reclaim theological realism. Lutheran theology must again work out of a paradigm presupposed by the Christian tradition, a paradigm of theological realism. After all, the Reformers assumed such a realism. To reclaim the tradition is to reject the Kantian antirealist paradigm that has dominated theology for the last two hundred years.
Lutheran theology must again proclaim a theological realism that asserts that God is real if and only if God exists and has the properties God has (call them P) apart from human awareness, perception, conceptual schemes, beliefs, and linguistic practices. We must distinguish, however, the existence of God and divine properties P apart from human awareness, perception, conception and language, and the independence of God and P apart from these things. While God either exists or does not, the independence of His being apart from human awareness is a matter of degree. Realists come in many varieties, and there is little reason to think that the options for antirealism (and realism) are any less for theologians than thinkers in any other discipline.
Prolegomena to a Robust Lutheran Theology - - Theological Realism I
There is a common perception in the pews that is not widely held in the theological world. Most laypeople actually think that their pastors and the teachers of their pastors hold that God exists. By ‘existence’ they mean that God is an entity that has being outside of human awareness, perception, conception and language.
Although this common perception is widespread, it is not accurate. Surprisingly, many pastors and theology professors do not believe that God exists external to human awareness, perception, conception and language. The reasons why they do not believe this are clearly not because they are insincere, bad, or prone to dissimulate. The reasons are rather more complex than that, having to do with the fact that they have been educated in a particular theological ethos where they share a set of theological assumptions and values with other theologically-trained individuals within the academic community. Accordingly, when thinking theologically they quite naturally don’t think as theological realists; they do not hold that God exists independently from human perception, conception, and linguistic practice.
In order to grasp this clearly, we must draw the important distinction between internal and external relations. Traditionally, people have claimed that God’s existence is externally related to human existence. In order to see what this means consider entity A and entity B connected by relation R. A is externally related R-ly to B if and only if the reality of A does not depend upon the reality of B. For example, the genetics of a father is externally related to the genetics of his son, for the reality of the father’s genetic composition does not depend causally upon the reality of the son’s genetic composition. On the other hand, A is internally related to entity B if and only if the reality of A does depend upon the reality of B. Accordingly, the genetics of the son is internally related to the genetics of the father because the son would not be the son genetically without the father’s genetic composition. Traditionally, Christians have held that God is externally related to the universe and the universe is internally related to God.
Philosophers distinguish between realist and anti-realist positions regarding various domains of inquiry. A realist holds that the thing of concern is externally related to human beings: It is what it is apart from human existence. An anti-realist claims that the thing of concern is internally related to human beings: It would not be what it is apart from human existence.
Realists and anti-realists come in many varieties. One can, in fact, be a realist with respect to some domains, and not others. In addition, there are also degrees of realism: One can either be more or less realist, or more or less antirealist.
Some examples might be helpful. One can be a realist (or an antirealist) with respect to any of these: atomic theory, chemical theory, psychological theory, mathematics, aesthetics, ethics, philosophy, and theology.
Philosophical reflection upon the nature of knowledge is called ‘epistemology’, and the adjectival form of this word is ‘epistemological’ or ‘epistemic’. One is an epistemological realist if one believes that the knower is externally related to the thing known, that is, if the thing known is what it is apart from the knowing of it. Alternately, one is an epistemological antirealist if one believes that the knower is internally related to the thing known, that is, if the thing known is constituted in part by the knowing of it.
It seems that we are epistemic antirealists when it comes to knowledge of God; God is beyond human conception so we don’t know exactly what God is in and of Himself. But Epistemic Antirealism does not entail metaphysical antirealism!
Unfortunately, for many theologians, the inability to know the contour of the divine becomes the claim that there is no definite ontological or metaphysical shape to the divine. They think that because what we know about God is internally related to our act of knowing God, so is the being of God internally related to our act of thinking God. This is the position of theological antirealism.
Theological antirealism clearly denies that God’s being is externally related to our own being. On the contrary, the contour of God’s being depends upon the structure of human consciousness and existence. This view seems consistent with affirming theological relativism: God has one ontological shape for person x and another for y. Clearly, this view of things is consistent with our prevailing democratic ethos - - one can believe whatever they want about God. In addition, it coheres with the notion of the “privatization of God.” Many people today no longer believe that God is the kind of thing that can in principle have intersubjective reality. Just as one’s own mental life if private, so is one’s own God. Accordingly, God becomes for each person the ultimate expression of personal individuality.
With a popular culture unwittingly embracing theological antirealism, and a theological culture presupposing much more sophisticated versions of it, it is important perhaps to point out the obvious: The Reformers denied theological antirealism. We shall return to this point in a subsequent post.
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