The-Blue-Album

A little levity is needed for this blog.

I could pick any time-frame from past decades, but I am especially fond of the mid-90’s when it comes to the rock radio format. This has much to do with how “alt-rock” became mainstream in the early 90’s.

Sure, the “grunge” sound was quickly made accessible through a pop-sensible retooling, but that was a good thing on the whole. It challenged and changed the radio for a generation (albeit short-lived) with a surge of creativity. It was fun and exciting.

I will limit the time-frame from 1994 to 1996. Three years — three awesome years. There are ten music videos below, in no particular order.

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Weezer, “Undone (The Sweater Song)”

Weezer’s self-titled debut album, dubbed “the blue album,” was perfect for its time in every way. In contrast to the the seriousness of the early 90’s (e.g., Soundgarden’s “Rusty Cage,” Pearl Jam’s “Jeremy,” Alice in Chain’s “Man in the Box,” et al.), Weezer was fun and whimsical and witty, while retaining the distortion-driven dynamics of their grunge predecessors. The “true” fan of Weezer is invariably going to say that their follow-up release, Pinkerton, is their greatest album, but that is nonsense — as much as I love Pinkerton. The blue album was and remains their best work.

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The Smashing Pumpkins, “Tonight, Tonight”

Mellon Collie and the Infinite Sadness is the epitome of mid-90’s creativity and ambitiousness. “Tonight, Tonight” won wide acclaim as both a radio single and a music video. The album also yielded the now-classic songs, “1979” and “Bullet with Butterfly Wings.” The lead singer, Billy Corgan, is a rather intelligent guy, and he enjoys bemoaning (rightly so) the current state of the music industry. Luckily for him, Billy and his band debuted at the perfect time, with a welcoming radio market and wide audience.

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Live, “Lightning Crashes”

Throwing Copper is one of the gems of the whole decade, and “Lightning Crashes” is the most treasured and recognizable song on the album. Everybody loves a slowly building tempo, especially when the payoff is as glorious as this. There is a reverence to the song, and the vocals are captivating from beginning to end. This was a song that would bind you to the seat of your car in the school parking lot, until the song was finished.

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Goo Goo Dolls, “Name”

Goo Goo Dolls began as a punk band from Buffalo. They had already been together for almost a decade by the time of their phenomenal breakout hit, “Name,” in 1995, from A Boy Named Goo. Obviously, their sound had changed, and it is why we all know them. They released several more hits and remain a popular band, even as their heyday has long passed. Goo Goo Dolls defined the crossover brand of “alt-rock-pop” in the mid to late 90’s.

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Tom Petty, “You Don’t Know How It Feels”

Tom Petty was already a well-established figure in mainstream music, having had multiple hit songs since the late 70’s. He continued to surprise the industry with his wide appeal, releasing massive hit singles like “Free Fallin'” in 1989. In 1994, he released Wildflowers and once again released a radio single that would become one of his most iconic songs: “You Don’t Know How It Feels.” This is classic Petty. According to Tom Petty himself, they record all of their albums “live” in the studio, without any layering or subsequent polishing. I saw them in concert several years ago, and I believe it. They are incredible.

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Collective Soul, “The World I Know”

It is a little-known fact that Collective Soul had the most #1 rock singles in the 90’s. The band is anchored by two brothers who are sons of a pastor in Georgia. While they are a “secular” band, they are noted for frequently introducing spiritual themes and expressions in their songs. I saw Collective Soul in concert in 2000, and they remain one of the most tightly-structured and impressive bands that I have ever seen.

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K’s Choice, “Not an Addict”

The deeper you stake it in your vein / The deeper the thoughts / There’s no more pain / I’m in heaven / I’m a god

Needless to say, this song connected with a lot of people. It is one of the most haunting and beautiful songs of the decade. K’s Choice is a Belgian band, and this is the lead track from their second album, released in 1996.

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Alanis Morissette, “Head Over Feet”

Now available in a four-disc “collector’s edition,” Jagged Little Pill is among the most recognizable 90’s albums, thanks to its multiple hit singles and crossover appeal. Alanis Morissette was one of the few women to appeal to both the modern rock and pop audience, and I cannot think of any woman today who is doing the same. Of course, rock ‘n’ roll as a mainstream format is now in a state of turmoil, if not complete collapse.

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Hootie and The Blowfish, “Let Her Cry”

Cracked Rear View gave us one huge hit after another. In fact, most people experienced “Hootie fatigue” at some point. As a result, we have forgotten how incredible they were, especially this album. It doesn’t matter what genre of music you like, if you don’t like “Let Her Cry,” then you are a soulless bastard! The lead singer, Darius Rucker, is now a successful country artist. They proudly hail from South Carolina.

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Hum, “Stars”

Hum’s “Stars” was a one-hit wonder on rock radio in the mid-90’s, though enjoying spins well into the late 90’s. Their album, You’d Prefer an Astronaut, is very much representative of what college guys (and gals) were into at the time. The distortion is extra thick throughout the album, and “Stars” stood-out with its melody and infectious riffs. To quote one of the YouTube comments (forgive the language), “Best fucking riff of the 90s.” Yep! Also, check-out Downward is Heavenward.

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If we continued into the late 90’s, I would include Foo Fighters, Everclear, Our Lady Peace, Matchbox 20, and Third Eye Blind, to name a few.

Among other songs that I could have listed for the mid-90’s: Oasis’ “Wonderwall” and “Champagne Supernova.” No Doubt’s “Don’t Speak.” R.E.M.’s “What’s The Frequency, Kenneth?” The Cranberries’ “Zombie.”

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Steven Wedgeworth has posted a rebuttal to Leithart’s thesis. As y’all know, I posted a defense earlier this week. Wedgeworth’s piece is a long rebuttal, including complaints about “churchly nostalgia” and a defense of Calvinist hip-hop! It is worth reading. We come at all of this from very different places, to put it mildly.

I will not address all of Wedgeworth’s criticisms, but I must address his account of the sacraments. And then I will briefly address his take on Newman’s high-church aesthetics, which is very off the mark.

This will allow me to discuss a topic that I have wanted to discuss again for quite some time: Thomas Aquinas’ view of the sacraments, namely the Eucharist.

Blame it on Trent?

Wedgeworth argues that Leithart has the doctrine of the sacraments all wrong, at least the Roman Catholic view. Here is Wedgeworth, worth quoting in full:

In Leithart’s words, a proper use of symbolism allows objects to “be both themselves and also—simultaneously, without ceasing to be what they are, for the very reason they are what they are—something else.” This is all actually very interesting, and at the heart of Dr. Leithart’s larger career project, but it is not the way in which “sacraments” were debated at the time of the Reformation.

Assuming for a moment that Zwingli himself could not allow symbols to “to be both themselves and also… without ceasing to be what they are… something else,” it is abundantly clear that another religious party also had this very problem. The doctrine of transubstantiation asserts that the Eucharistic elements of bread and wine cease being bread and wine when they become the body and blood of Christ. Thus Zwinglian poetics ought to be in close company with Roman Catholic poetics. Blame it on Marburg if you like, but don’t forget Trent.

This is far more than a cute tu quoque. When it comes to the Eucharist, the Tridentine position, which is still the definitive one for Rome, is that “a conversion is made of the whole substance of the bread into the substance of the body of Christ our Lord, and of the whole substance of the wine into the substance of His blood.” Indeed, the Council of Trent had a strong revulsion towards any assertion that both bread and body or wine and blood existed together at the same time:

“If any one saith, that, in the sacred and holy sacrament of the Eucharist, the substance of the bread and wine remains conjointly with the body and blood of our Lord Jesus Christ, and denieth that wonderful and singular conversion of the whole substance of the bread into the Body, and of the whole substance of the wine into the Blood-the species Only of the bread and wine remaining-which conversion indeed the Catholic Church most aptly calls Transubstantiation; let him be anathema.”

This is a major problem for the sacramental poetics of Miss Flannery as Dr. Leithart has represented them. If the Eucharist really was the center of her existence, and if she really was a good Roman Catholic, then she ought not to have been able to write as she did. Perhaps she was a subconscious Lutheran. …

Is this true? Leithart argues that the sacraments operate simultaneously as themselves and as “something else.” For the Eucharist, this would mean that the signs used in the sacrament (bread and wine) are also Jesus himself in the Eucharist while remaining bread and wine. According to Wedgworth, this is not the Roman Catholic position. His argument is that the Council of Trent definitely stated that the elements of the bread and wine are no longer present but instead, at the time of the consecration, changed into the body and blood of Jesus Christ. As such, the sign is no longer the sign (in reality) but entirely substituted by the reality to which it ostensibly signifies.

That is a common enough account, but it is not correct, as I understand Trent and the official Roman position. As is well-known, the Tridentine position on the sacraments is heavily influenced by Thomas Aquinas. Even though Trent avoids canonizing the substance/accident categories of Aquinas, it is impossible to understand Trent without understanding Aquinas. It is wholly permissible for a later generation to substitute these categories with other, perhaps better and more serviceable, categories, so long as Trent is properly understood and affirmed in the distinctions that it intends. That, at least, is the duty of the Catholic theologian.

“Substance”?

So, what is Trent actually saying? It all depends upon what Trent means by “substance.” It does not mean what we would mean. According to the standard Oxford Latin Dictionary of Lewis & Short, substantia means “that of which a thing consists, the being, essence, contents, material, substance.” For accidens, it is defined as “non-essential quality of any thing,” with a parenthetical note opposing the Latin substantia and the Greek οὐσία. According to Souter’s A Glossary of Later Latin (Oxford, 1949), substantia means “a real existence; the thing itself,” referring to Tertullian, and substantialis means “substantial, real, essential,” also citing Tertullian. These definitions are, admittedly, not entirely helpful for clarifying matters. The reason is because they are abstract categories with, as you would expect, a broad and shifting referential range.

Most importantly, the “that of which a things consists” in terms of its “contents” or “material” or “substance” is different today from what it was in Aquinas’ day. We are far more likely to refer to the physical properties, chemical composition, and graphical terrain of any object as “essential” and therefore the “substance” of the object. That is not what Aquinas means, and it is not what Trent means. I first grappled with this topic by taking a very close, hard look at what Aquinas says, how he uses these categories, and the limits he places upon them. Luckily for myself, I have already dealt with this on the blog:

Transubstantiation in Thomas Aquinas: part one

Transubstantiation in Thomas Aquinas: part two

Transubstantiation in Thomas Aquinas: part three

The moral of the story is that we must attend to the particular context in which these categories are used in order to understand what they mean. Yes, the substance is replaced by the substance of another (hence, “transubstantiation”), but what does Aquinas mean by “substance”? For Aquinas, substance is a non-local property, and this is a non-negotiable for dealing with this Thomist view of “the real presence” of Christ. As a local property, substance would acquire the properties of a local presence, which is spatially circumscribed. If that were the case, these properties would be essential to the “appearance,” which is (in Thomist language) the “accidents” and therefore not essential to the “substance.” I know that this is complicated for most people, but I try to explain it in the three-part series above on Thomas’ doctrine of Transubstantiation.

The point is rather simple, all things considered. The properties of bread and wine remain after consecration, insofar as they are physically and chemically and spatially defined — which is entirely how they are defined today as their “essential” properties. This is the orthodox position of the Roman Catholic Church. I am not aware of anyone, knowledgeable on the subject, who would disagree with me on that. I am, of course, very open to any challenges. Richard Muller’s Dictionary of Latin and Greek Theological Terms (Baker, 1985) defines transubstantiation as “only a transformation of substance, not of the incidental properties or accidents of the bread and wine. The appearance of bread and wine, therefore, remains” (p. 306). That is true, but we are prone to mistake “incidental” and “appearance” in ways that Aquinas and Trent never intended. The accidental properties that remain (the bread and wine) are not incidental in the sense of being capable of substitution by other properties! But that is exactly how we think of “incidental.” Likewise, the accidental properties are not mere “appearances” in the sense of a magical hallucination but are, in fact, the concrete properties that a scientist can verify and the Catholic can affirm as “really” present.

All of this is to say, the Roman Catholic position allows for the sort of “real” presence of the sign while allowing for the “real” presence of the signified, precisely in the way that Leithart argues.

John Henry Newman’s Aesthetic Motivations?

As a part of Wedgeworth’s criticism of “nostalgia,” he brings Newman and the 19th century into his discussion:

The move towards a “High Church” aesthetic began in the 19th century, with figures like Orestes Brownson and John Henry Newman, and it has continued throughout the 20th century with many celebrated examples. In nearly every case, these figures did not produce their literary or artistic works because of their newfound religious tradition, but instead found the new religious traditions because of the literary or artistic quests.

This is so incredibly wrong, if the second sentence is meant to apply to Newman. I don’t blame Wedgeworth, honestly, because he is simply placing Newman into a common narrative of 19th century theology and philosophy. As many of y’all know, I have spent a considerable amount of time with John Henry Newman. I have read most of his published works, and I wrote a master’s dissertation at Aberdeen on his most difficult work: the culminating masterpiece of his career, A Grammar of Assent, which has been unduly neglected in comparison to his more famous Essay on Development and the celebrated Apologia.

The best place to begin with Newman is actually his Oxford University sermons, while an Anglican, now published by the University of Notre Dame, which currently publishes most of his works. These are not typical sermons but more like lectures, and yet Newman was beloved by the students who flocked to see this quiet, shy, humble man in the pulpit. He had none of the charisma that we associate with a celebrated figure. There is a strong continuity from his Oxford sermons to the essay on development to the apologia and finally A Grammar of Assent, and you can clearly see it in his early work on the doctrine of justification.

The continuity is the priority that Newman places on the moral conscience. If we consider the Platonist transcendentals of truth/reason, goodness, and beauty, then we must say that Newman puts goodness and the conscience in the driver’s seat, with reason and beauty in a definitely subordinate position.

This is not altogether uncharacteristic of the 19th century, given the priority of moral or practical reasoning (usually associated with Kant) in matters theological, especially by the time of Ritschl. But aesthetics is also a defining feature of the 19th century (usually associated with Herder and others who reacted against 18th century rationalism and strict empiricism). Where does Newman stand? It is quite clear. Newman is deeply suspicious of the “aesthetes” who place beauty in the driver’s seat, including the more sophisticated and impressive accounts of a Coleridge or Blake. This is why it is wrong to characterize Newman as finding Rome because of an aesthetic quest. Far from it, even though that may have been the case with many of his peers. If aesthetics were in control, then Newman would have happily stayed in his beloved Oxford Anglicanism, instead of moving to the industrial Birmingham and founding an Oratory and inspiring others to do the same among the working class.

The most surprising thing of all, for anyone who has studied Newman, is how little aesthetics is part of his quest for religious truth. I believe that aesthetics is very much a part of his moral epistemology, but the law of God is the fundamental determination in his thought. This is even more clear in his collection of sermons after his conversion: Discourses Addressed to Mixed Congregations

Newman is such an anomaly for his time and far more so today.

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Image: source

Defending Leithart

February 1, 2016

Peter Leithart

“Here is a thesis, which I offer in a gleeful fit of reductionism: Modern Protestants can’t write because we have no sacramental theology.”

— Peter Leithart

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This past week, Peter Leithart published a two-part series at First Things on “Why Protestants Can’t Write” (see part one and part two). With a title like that, you are sure to draw attention and create a ruckus, and that is surely the point of the title. The original title, when it was first published in Credenda/Agenda, is, “Why Evangelicals Can’t Write.” That is probably the more accurate title, as we shall see.

Today, he posted a follow-up response, “Protestants, Writing, Sacraments.” At the end of the post, he linked to his review of Lori Branch’s Freedom & Propriety. I highly recommend reading both the follow-up and the review. They will clarify the sort of Protestant that Leithart is targeting.

I have engaged in these discussions for quite some time. I can predict the initial Protestant response with pinpoint precision. What about Milton? Or, in regard to visual arts, what about Rembrandt? There is a reason why these and a few other figures are always offered. Always. It is because they are exceptions — exceptions to the rule. But, the rule is the point, not the exceptions. Moreover, we must inquire why someone like Milton is able to write in a way that the evangelicals in Leithart’s crosshairs cannot.

What Sort of Writing?

We must first recognize what Leithart means by “write.” He is not talking about the craft of writing in general. Protestants are excellent at writing theology, especially doctrinal theology. In a previous post, “The Evangelical Aesthetic,” I wrote:

As is often said, the Catholic aesthetic is visual and material; the Protestant aesthetic is verbal and aural. Even Catholic novelists — in a verbal medium — are basically imaginative (image-making) in their orientation. Tolkien is an obvious example.

In this scheme, Protestants are in fact good at writing, since it is a verbal medium. Yet, this is the medium that Leithart is engaging.

Leithart is very specific about what he means. He is saying, as I indicate above, that Catholic writers are imaginative in their narrative prose, namely fictional prose, in a way that Protestants are not. Leithart expresses this in terms of sacramental theology and not imagination per se, but I am fairly certain that the connection between the two is uncontroversial. The point is that Leithart is engaged with a particular form of writing, as well as a particular form of Protestant.

The Sacramental Writer

Let me put it briefly. The sacramental writer attends to the sign or symbol as really manifesting the divine — not merely indicating or pointing away from itself but, rather, itself operating in this capacity. Leithart explains this in the second part, by way of Flannery O’Connor. You can read it for yourself, and anyone who wants to criticize Leithart’s thesis must criticize it on this point.

Leithart believes that this is a “Zwinglian” way of understanding sacramental signs, and this is why he blames Marburg for our ills. It quickly becomes clear that Leithart is not attacking Protestantism as a whole — and he makes exceptions for “Protestants with prayer books” and “lapsed Calvinists touched with Transcendentalism,” as well as genuine exceptions like Marilynne Robinson. Typologies like this — here, “Zwinglian” — are always open for criticism in obvious ways, which is why fewer and fewer intellectuals are willing to do this sort of typological approach. That is a shame. It is why our thinking is so technical, careful, refined, and — boring.

So, Leithart is criticizing evangelicals for the most part. He is criticizing Protestants who are basically Zwinglian, which is to say, most Protestants in America and most of the global evangelical movement. Protestant charismatics are overwhelmingly Zwinglian, and that’s a large bulk of the global South. Charismatics have their favored ways of receiving the Spirit, and sacramental signs are rarely among these ways. To be clear, Leithart does not deal with the specific targets of his criticism, so I am conjecturing. It is also very likely that Leithart has large swaths of mainline Protestantism (and liberal Catholicism) in mind as well, to the extent that they inherit and perpetuate the same unimaginative and pseudo-sacramental approach to the Christian faith. Thus, he is attacking “modern Protestantism,” in both its conservative and liberal expressions. Nonetheless, it seems that conservative evangelicals are the dominant target.

More Reasons Why Protestants Can’t Write

Derek Rishmawy has posted a characteristically thoughtful response: “7 Reasons Zwingli Might Not Be the Reason Protestants Can’t Write.” This is a good post, but it is a peculiar post. It is meant to be a rejoinder of sorts to Leithart.

Derek criticizes Leithart’s “gleeful reductionism” as unhelpful, but Derek manages to supplement Leithart’s thesis with seven more reasons! You will need to read his post in order to understand what I mean. Here is part of my response in the comments:

I think this post supports and supplements Leithart’s thesis. For example, I am pretty sure that Leithart would interpret dispensational eschatology (Darby, Scofield) as an aggravated form of Zwinglian literalism and lack of sacramental imagination. And the same can be said for conversionism, with its reductionist view of the atonement and the gospel, and for cultural isolationism. It is worth noting that the original title of Leithart’s article, when it was first published in Credenda/Agenda, is, “Why Evangelicals Can’t Write” — which is a more accurate title because, as you note, his focus is not really on Protestants as a whole but “low church” evangelicals. And even where American evangelicalism has found cultural support, affluence, leisure (the basis of culture, according to Josef Pieper) in America, it has still not yielded anything significant of artistic quality. There’s a reason why all of the great Southern novelists were Catholic.

Sure, Leithart would need to do a lot more work to fully substantiate his thesis, but we must engage him at his strongest points. We must engage his conception of Christian writing as “a specific way of rendering the symbolic and real.”

I do not care if you disagree. I only care that you disagree on the real point of controversy and that you offer some credible alternative. From the Facebook responses that I’ve seen, this is sorely lacking. In fact, evangelicals have unwittingly demonstrated their own ignorance and even arrogance in some of these responses. Leithart is not pulling this from thin air. He is responding to real problems within Protestantism, as he has done for most of his career.

Derek complains that “this is exactly the sort of piece that fuels what Gregory Thornbury’s dubbed the ‘Suicide Death-Cult’ tendencies of self-flagellating, young, Evangelicals who are still in emotional recovery over the Carman tapes they liked in their youth.” I can sympathize with that concern — a lot. But sometimes evangelicals need to self-flagellate, and this is one area (among other) in need of critical self-evaluation and humility.

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Image: Peter Leithart (source)

Balthasar and Protestantism

January 25, 2016

Hans Urs von Balthasar

“One does not pray to the kerygma.”

— Hans Urs von Balthasar

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For quite some time, I have slowly adopted a rather Balthasarian frame of mind. To the extent that I am critical of Barth’s lingering dialectical quirks, the seeds were planted by reading Balthasar. I am fully aware that this puts me well on the margins among the younger generation of students of Barth, who like their Barth to be as dialectical and radical and actualist as possible.

But this post is not about Barth. It’s about Balthasar. From what I have observed over the years, it seems that many people — both Catholic and Protestant — perceive Balthasar to be rather favorable toward Protestantism or, as some Thomists have complained, too influenced by Protestant theology, especially Barth’s. Alongside this perception is the assumption that Balthasar, as a representative figure of la nouvelle théologie, must not be much influenced by medieval scholasticism and Latin theology in general, given the movement’s recovery of the early fathers and especially the Greek fathers.

This is all wrong or, at least, highly misleading with partial truths. In fact, Balthasar was very critical of Protestant theology, and Thomas Aquinas is a frequent guest in his writings. Yes, Balthasar was a student of Barth’s theology, but he was also a profound student of many theologians: Irenaeus, Origen, Gregory of Nyssa, Maximus the Confessor, Augustine, Anselm, BonaventureDante, John of the Cross, Pascal, Hamann, and more. We cannot say that Balthasar is a “Barthian Catholic.” His mind was too wide and too perspicacious and too universal for such a narrow designation, based upon one (albeit important) influence in his theology. If there was ever a theologian who deserved the title of simply “Catholic” (=universal), it is Balthasar.

Moreover, to say that Balthasar was a Barthian is to forget his criticisms of Barth and Protestant theology as a whole — especially the dialectical movement, which Balthasar sees as embodying and extending, logically and radically, the basic errors of Protestantism. This is, at least, how I interpret him, but it is difficult to get a straightforward account of Protestantism from Balthasar. This is because, not least of all, his criticisms are spread across his many writings and often appear in unexpected places. His prose is, often enough, terribly impenetrable, so that’s another problem.

Let us look at Balthasar’s Explorations in Theology, the third volume in particular. The chapter is called, “Two Modes of Faith.”

“Two Modes of Faith”

If you want an introduction — albeit a very dense and difficult introduction — to Balthasar’s basic criticism of Protestant theology, especially its development into the modern period, then this essay is a good place to start. The “two modes of faith” are those of Martin Luther and Ignatius of Loyola. To briefly summarize, the two modes are similar insofar as both are intensely concerned to ground one’s existence in Christ and the Cross, but they quickly move “in contrary directions,” since for Luther, “everything lies in the Word that promises me salvation and that I allow in faith to be true in me.” Whereas for Ignatius, “everything lies in the call that introduces me into the following of Jesus’ way (of the Cross)” (Explorations in Theology, III, 89).

As a result, the historical person of Christ is central for Ignatius, whereas in Lutheran theology, and beginning in Luther himself, the word and the person start to separate. It is the message, the kerygma received in faith, that is absolute. The pro me of the word is alone decisive. This finally culminates in the dialectical and existential Lutheran theologians of the 20th century (Herrmann, Gogarten, Bultmann, et al.), where the kerygma and faith are alone absolute.

Here is Balthasar’s account, with footnotes in brackets:

In Luther, the pro me (the origin for today) becomes so exclusively important that, in an extreme case, the origin “in itself” could disappear. Kierkegaard’s fine perception has noticed this:

“In one sermon, Luther rages most vehemently against the faith that holds to the person rather than holding to the Word; the true faith holds to the Word, irrespective of who the person is. This is fine in the relationship between man and man. But for the rest, Christianity is abolished by this theory.” [Tagebücher (Haecker), 4th ed. (1953), 436]

With Althaus: “Not even the earthly person of Jesus…[is] the ultimate ground of faith, but (as Luther says), ‘The Word by itself must suffice for the heart.'” [Die Theologie Martin Luthers (1962), 53. Luther, WA 10, I I, 130, 14] In his harsh but indispensable book on Luther (Das Ich im Glauben bei Martin Luther [Styria, 1966]), Paul Hacker has shown the threatening danger of this one-sidedness as it runs through Luther’s chief works. On the one hand, one leaps over the centuries with a single jump in Bultmann: “The Christ kata sarka is of no interest to us; I do not know, nor do I wish to know, how things stood in Jesus’ heart” [Glauben und Verstehen, I (1933), 101]; on the other hand, if the event of Word and faith is the primordial event, then love must take the second place, must indeed take the place of the “works”, and once again Kierkegaard says about this:

“The conclusion of Luther’s sermon on 1 Corinthians 13, where he shows that faith is higher than love, is sophistic. Luther wishes always to explain love in fact only as love of one’s neighbor, as if it were not also a duty to love God. In fact, Luther has set faith in the place of love of God and has then called love the love of neighbor.” [Tagebücher (February 9, 1849), 359]

(Explorations in Theology, III, 89-90)

Balthasar then makes the contrast with Ignatius, for whom love directed toward the person of Christ is decisive and involves such concrete acts of obedience as “leaving all and following” (ibid., 91). Moreover, this mode of faith does greater justice to the whole witness of both testaments than “the sharp dialectic that Luther unfolds from the slender basis of the Letters to the Galatians and to the Romans” (ibid.).

A couple pages later, Balthasar continues with his account of Protestant, namely Lutheran, theology. This is a long excerpt. It was impossible for me to break it down and provide snippets without making it incoherent. Here it is:

A short look at the dramatic history of Protestant theology between Luther and Bultmann teaches us much, because it shows how Luther’s option, the outcome of his development away from the Catholic Church, works itself out and comes to dominate through the centuries. At first, the word of Scripture and the person of Christ remain closely bound together, even when Lutheran orthodoxy intensifies the significance of the word with its doctrine of verbal inspiration, while pietism takes a relationship of personal immediacy to the person. But when the Enlightenment refers polemically back to the historical Jesus against the dogmatic word of the Church, Jesus is de-dogmatized and is an inspired religious personality with whom (in the univocal character of the Pneuma) one can stand in a charismatic relationship (Lessing). Schleiermacher can indeed make dogmatics become the expression and function of the “pious consciousness” with the historical Jesus as the Analogatum princeps; but the dogmatic “word” that is arrived at in this way can just as well be dissolved again with Hegel by the historical dubiousness (“unhappy consciousness”) and elevated, as “open religion”, to be the objective expression of the intellect’s self-understanding. But theology reflects again and again on the incomparability of the historical event of Jesus; for Ritschl, it is the original sense of value that grasps the absolute significance, not of the being of Christ, but of his work as “benefit” for us. [Rechtfertigung und Versöhnung 3, 2d ed. (1883), 358ff.] For his pupil W. Hermann (the teacher of Karl Barth and of Bultmann), Jesus is through his mysterious inner life, his obvious unique sinlessness, the incarnate categorical imperative, in whom God comes near in a manner we can never equal, let alone surpass, and everything else in the Bible is at best relative to the event of my being encountered and overwhelmed by the revelatory quality of the person of Jesus. The dissociation adopted from Kant, Lotze and Ritschl between the (philosophical) ontological evaluation and the (existential) experience of value does indeed cast the strongest light in Herrmann on the overwhelming uniqueness of this person, but it does this radically within the horizon of the Lutheran pro me. When Herrmann, who was a vigorous foe of Catholicism, comes close to contact with the genuinely Catholic position, he nevertheless swerves aside (as a Kantian) at the last moment: it is not ultimately what Jesus was, but how he has an effect on me, that remains decisive. All one needs to do now to arrive at the Bultmannian position is to replace speculative agnosticism by historical-critical agnosticism; thus Bultmann’s position is not in the least absolutely dependent on the latter foundation. But Herrmann’s controversy with Martin Kähler is also significant: while Herrmann’s interest was with what was absolutely impressive in Jesus, no matter how the biblical mediation might be constituted, Kähler correctly resists the pseudo-objective project of the liberal history that brackets off faith in order to get back at an historical Jesus-in-himself behind the Scripture’s testimonies of faith; not, like Bultmann, because we can know nothing about him, but because we find what is absolutely impressive in his person precisely in the corpus of the testimonies of faith and nowhere else. It is here that “the personality that has become ripe for history lives”; its effectiveness is also its reality.

…”the reality with which faith deals is never any other than the reality of the word, and in no case whatsoever is it what is called an ‘objective’, ‘factual’ reality” (Gogarten). [Der historische Jesus und der kerygmatishe Christus, ed. H. Ristow and K. Matthiae (1960), 248]

Balthasar then closes this section of the essay with this response:

If Jesus is thus only in the word addressed to me, as the absolutum of the appeal (into which the Cross and the Resurrection have been absorbed), then I, as one encountered and affected by the word, am oriented to the word with the absolutum of my decision of faith. The evangelical event takes place in the convergence of these two absoluta. But since it is not possible for two absoluta to exist, they must ultimately coincide. But this means the abolition of the fundamental act of the biblical person, prayer. One does not pray to the kerygma. At best, one allows its innermost substance to coincide with one’s own innermost substance. And thus “faith” has also gone beyond fiducia and has arrived again in a most remarkable manner at the point from which it had turned away in horror; at “holding” propositions “to be true”, i.e., at an actualized Torah. [Thus also Althaus, criticizing Bultmann, Der historische Jesus und der kerygmatishe Christus, ed. H. Ristow and K. Matthiae (1960), 247]

That is a fascinating criticism. Balthasar is saying that this Protestant word-theology inevitably de-personalizes the faith-response in regard to its object, thereby collapsing into the pathos of the ego. That seems just about right, from my vantage point. I am sure that others, especially from within the dialectical camp, will have vigorous objections to Balthasar on all of this.

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Image: Hans Urs von Balthasar (source)

Billy Graham Crusades in India

Billy Graham in India

“…that all the adult heathen are lost is not the teaching of the Bible or of the Westminster Standards.”

— William G. T. Shedd

“That’s in God’s hands. I can’t be their judge. …My calling is to preach the love of God and the forgiveness of God and the fact that he does forgive us. That’s what the Cross is all about and what the Resurrection is all about. That’s the Gospel.”

— Billy Graham, interview with Larry King asking Graham about Mormons, Jews, Muslims, etc., and whether they are condemned

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This blog has been on break for the last couple of weeks, and I might continue the break for a little while longer. But I want to make a quick interruption, pertaining to a post from last month: “Calvinism and Salvation Outside the Church.”

In that post, I provided an excerpt from William G. T. Shedd (1820-1894) — a Presbyterian dogmatician of known excellence — on the vexing question of salvation outside the church. Can the electing grace of God reach the unevangelized, i.e., those who have not heard the gospel of Jesus Christ in its explicit, apostolic form? As is well known, the “exclusivist” answer is “No!,” apart perhaps from some extraordinary vision or dream of Christ in the unevangelized person. You can read this post from Kevin DeYoung for a clear presentation of this position.

Shedd’s Dogmatic Theology

As we saw, Shedd disagrees. In his Dogmatic Theology, he teaches that the “heathen” are capable of a “broken and contrite heart” under the ministration of the Holy Spirit: “It is certain that the Holy Ghost can produce, if he please, such a disposition and frame of mind in a pagan, without employing, as he commonly does, the written word” (vol. 2, p. 709). Not only does Shedd disagree with exclusivism — although, we should remember that “exclusivism” and “inclusivism” were coined later and are not without problems — he is also adamant that the Westminster Standards, and scholastic Calvinism as a whole, are also opposed to exclusivism.

The Westminster Confession of Faith, X.3, states: “Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, who works when, and where, and how He pleases: so also are all other elect persons who are incapable of being outwardly called by the ministry of the Word” (emphasis mine). This is the clause in question. Who are those “incapable of being outwardly called”? In his Dogmatic Theology, Shedd refutes those who teach that this only pertains to “idiots and insane persons,” i.e., those mentally incapable.

Shedd’s Calvinism: Pure & Mixed

In the year before his death, Shedd published Calvinism: Pure & Mixed, a strident defense of the Westminster Standards against those in the Presbyterian Church (Northern branch) who sought to modify the doctrine of election. It is far beyond the scope of this post to evaluate the merits, or demerits, of Shedd’s overall thesis. For our purposes, it is valuable because Shedd defends here, near the end of his life, the same position that he promulgated in his earlier systematic theology.

Shedd formulates the question in this way: “Does Scripture also furnish ground for the belief, that God also gathers some of his elect by an extraordinary method from among the unevangelized, and without the written word saves some adult heathen ‘by the washing of regeneration and renewing of the Holy Ghost’?” (p. 59). He must first deal, once again, with the question of “idiots” and “maniacs” who are not capable of the outward call. Shedd is forceful. He believes it is “remarkable” and “incredible” to say that the confession is talking about the mentally incapable — because they are not “moral agents” and cannot therefore be “classed with the rest of mankind.” As he puts the matter:

It is utterly improbable that the Assembly took into account this very small number of individuals respecting whose destiny so little is known. …[They] are contrasted with ‘others not elected, who although they may be called by the ministry of the word never truly come to Christ’; that is to say, they are contrasted with rational and sane adults in evangelized regions. But idiots and maniacs could not be put into such a contrast. The ‘incapacity’ therefore must be that of circumstances, not of mental faculty. A man in the heart of unevangelized Africa is incapable of hearing the written word, in the sense that a man in New York is incapable of hearing the roar of London. [pp. 59-60]

So, the incapacity must be that of “circumstances.” And thus Shedd distinguishes “two classes” of those who are saved: the evangelized and the unevangelized. But he emphasizes their commonalities, namely the same operation of the Holy Spirit upon their hearts. In this way, he continues:

Consequently, the Confession, in this section, intends to teach that there are some unevangelized men who are ‘regenerated and saved by Christ through the Spirit’ without ‘the ministry of the written word’, and who differ in this respect from unevangelized men who are regenerated in connection with it. There are these two classes of regenerated persons among God’s elect. They are both alike in being born, ‘not of blood, nor of the will of the flesh, nor of the will of man, but of God’. They are both alike in respect to faith and repentance, because these are the natural and necessary effects of regeneration. Both alike feel and confess sin; and both alike hope in the Divine mercy, though the regenerate heathen has not yet had Christ presented to him. As this is the extraordinary work of the holy Spirit, little is said bearing upon it in Scripture. But something is said, God’s promise to Abraham was, that in him should ‘all the families of the earth be blessed’ (Gen 12:3). St. Paul teaches that ‘they are not all Israel which are of Israel’ (Rom 9:6); and that ‘they which are of faith, the same are the children of Abraham’ (Gal 3:7). Our Lord affirms that ‘many shall come from east and west, the north and the south, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven’ (Matt 8:11). Christ saw both penitence and faith in the unevangelized centurion, respecting whom he said, ‘I have not found so great faith no, not in Israel’ (Matt 8:5-10). The faith of the ‘woman of Cannan’, an alien and stranger to the Jewish people and covenant, was tested more severally than that of any person who came to him in the days of his flesh, and of it the gracious Redeemer exclaimed, ‘O woman, great is they faith!’.

…That this work is extensive, and the number of saved unevangelized adults is great, cannot be affirmed. But that all the adult heathen are lost is not the teaching of the Bible or of the Westminster Standards. [pp. 60-61]

And all God’s people say —

Amen.

He continues for a couple of pages more and cites Zanchius and Witsius (and the Second Helvetic Confession, once again) as witnesses to this common understanding among “the elder Calvinists,” as he likes to say.

Billy Graham Being His Awesome Self

And how is Billy Graham relevant to all of this? On a few occasions, Reverend Graham expressed his inclusivist beliefs or, at least, heavy leanings in that regard. He is definitely not a strict exclusivist, yet somehow he was motivated to preach the gospel to more people than anyone in human history. One such example is an interview he gave with Larry King on CNN:

I love, love, love Billy’s answer to that question. The person who uploaded the video did not, which is sad. The liberating love and unfettered freedom of God is something joyous. Praise God!

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Image: Billy Graham Crusades in India

 

Sainte Chapelle, Paris

Sainte Chapelle, Paris

I did this for 2013 and 2014. Here is 2015’s entry.

There is some quality below, in my most humble opinion. I am actually surprised myself. Thanks to outside circumstances, the blogging has been haphazard, which has the potential to yield some interesting results. Looking back, I am satisfied. We had some good discussions on Protestant ecclesiology, Roman Catholicism, various aspects of modern dogmatic theology, and I took a trip to France and Catalonia with my brother! The above picture of Sainte Chapelle is mine.

Thank you for reading, commenting, and emailing. I always enjoy it when a reader sends me an email. You can do so at kevindavis.nc@gmail.com.

Here is a list of this year’s content, organized into a few categories.

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Karl Barth

Barth on Revelation and History

Niebuhr against Barth

Review: Paul Molnar’s Faith, Freedom and the Spirit

I’ll take a beer in Valhalla

Barth and Heaven

Not Karl Barth

Protestantism’s “mariological turn” in Schleiermacher

Bonhoeffer on “Non-Religious Interpretation,” part 1

Bonhoeffer on “Non-Religious Interpretation,” part 2

Richard Hanson’s criticisms of Honest to God

Jonathan Edwards and Knowledge of God, part 1

Jonathan Edwards and Knowledge of God, part 2

Laura Smit on Gendered God Language

A day in the life of a Union Seminary student in the early 1950’s

Dorner against Kenotic Christology, in a nutshell

Is the Psalmist a Protestant? (G. C. Berkouwer)

Did Christ have a fallen human nature?

Gerhard von Rad

Calvinism and Salvation Outside the Church

Systematic Theology Guides

A Guide to Reformed Systematic Theology Texts

A Guide to Non-Reformed Systematic Theology Texts

Protestantism

The Protestant desacralization of the West

The Unintended Reformation

What Baptists do right

In Praise of Evangelical Ecclesiology

The Future of the Church

The Evangelical Aesthetic

Roman Catholicism

Karl Rahner’s Marian “Minimalism”

The church of tomorrow

The Other Francis

A Guide to Catholic Religious Orders

Fr. Robert Barron on “The Mystical Union of Christ and the Church”

The Logic of Mariology

European Vacation

I’m off to Paris and Barcelona

Chartres Cathedral

Our Lady of Reims and Paris

La Sagrada Familia

Misc.

The case for wine, not grape juice, in the Eucharist

Buechner and Hunsinger on Wine

Mini Review: A Brief History of Old Testament Criticism

A Guide to Study Bibles

Slavoj Zizek – Calvinism is Christianity at its Purest

The Revolution Devours All

Why everyone should study Simone Weil

The Empire of Desire

The 1974 Southern 500

New Studies in Dogmatics (Zondervan Academic)

Music

The Latest in Alt-Country

Mo Pitney

Ashley Monroe and the Art of Country Vocals

Don’t You Ever Get Tired of Hurting Me

Are You Washed in the Blood?

This is the best song of the 90’s, just so you know

Red, White, and Bluegrass Festival

Chivalry is Dead

Probably the Best Thing You’ll Ever Watch

I’m a Riser

Amarillo by Morning

Chris Stapleton’s CMA Sweep

Johnny Cash and the Gospel

The Best Music Videos of 2015

The Best Music Videos of 2015

December 23, 2015

Sam Outlaw

Sam Outlaw

I did this last year, for the first time.

I enjoy it, so that is good enough reason to do it again. Here are my favorite music videos of the year. There is a mix of mainstream artists (Eric Church, Carrie Underwood, Tim McGraw) and alternative artists (Turnpike Troubadours, Lindi Ortega, Whitey Morgan, Sam Outlaw).

There are ten videos below. I did not include Chris Stapleton’s CMA performance because I already blogged about it and provided the videos there. This was the year of Chris Stapleton and nobody saw it coming. For that matter, nobody would have predicted that a traditional country album would be the #1 album in the land — with zero radio support.

Enjoy the goodness that awaits…

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“Ghost Town,” Sam Outlaw

With his debut album, Angeleno, Sam Outlaw has single-handedly marked the revival of the Southern California country scene, where Merle Haggard and Buck Owens originate and the Academy of Country Music was born. At least, we can only hope that this is something of a revival. Sam Outlaw (“Outlaw” is his mother’s maiden name) has a deep intuition about what makes country music special. I highly encourage you to watch the CBS This Morning feature on Sam Outlaw: Saturday Sessions.

Sam Outlaw

Sam Outlaw

Also, be sure to read the brilliant review of the album at Saving Country Music — “It’s the haze that creates a sepia hue over everything in the city; it’s the way the streets are so full of electricity and desperation all at the same time.”

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“Down Here,” Turnpike Troubadours

“A gritty, country-leaning roots rock band out of Oklahoma, the Turnpike Troubadours at their best synthesize the populist, political folk of Woody Guthrie and the outlaw-styled honky tonk of Waylon Jennings with doses of bluegrass, Cajun, and straight-out rock dynamics…the group celebrates and explores modern rural life with a full awareness of history, delicately avoiding being ornate revivalists,” Steve Leggett writes. That’s well said. Their fourth studio album debuted at #3 on the US Country Albums chart. Also, if you haven’t seen “Gin, Smoke, Lies,” do yourself a favor and click on the link.

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“Talladega,” Eric Church

Eric Church is a native of Granite Falls, North Carolina, in the heart of NASCAR country, so it is only inevitable that he would release a song like this. “Talladega” reached #1 on Billboard’s Country Airplay this year, and it is well-deserved. It was also nominated for CMA Single of the Year, though losing to Little Big Town.

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“Ashes,” Lindi Ortega

This Canadian native — and now Nashville resident — has some of the most captivating vocals in country music. Faded Gloryville is her fourth album with Last Gang Records, and I recommend all four albums. Once again, her voice is her calling card. Sultry. Yearning. The video was filmed in Savannah, Georgia, a perfect setting.

Lindi Ortega

Lindi Ortega

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“Waitin’ Round to Die,” Whitey Morgan

This is what happens when a Townes Van Zandt song is covered by one of the great honky tonk heroes of our generation: Whitey Morgan. I was privileged to see Whitey Morgan in concert this year, and I was stunned. His talent and the talent of his band (“the 78’s”) is not worthy of my words. Trust me. This is as good as it gets.

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“Smooth Sailin’,” Leon Bridges

This has been Leon Bridges’ breakout year, beginning with his first single, “Coming Home.” There are obvious comparisons to Sam Cooke and Otis Redding, which is like comparing a breakout country artist to George Jones and Waylon Jennings. As such, the shoes he hopes to fill are intimidating to say the least. In my opinion, there is still a lot of room for growth. He needs to make his own distinct stamp upon the noble r&b tradition. But, he has all of the fundamentals right, and he’s only 26 years old! We will hear much more of Leon Bridges for a long time to come.

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“Smoke Break,” Carrie Underwood

Carrie Underwood is the reigning vocal virtuoso of country music. She obviously tends toward the pop side of country, but she has consistently (as of late) released singles with substance. “Smoke Break” is her latest offering, and it is a welcome relief on the radio. The song recalls the long-standing tradition of working class songs in country music.

Carrie Underwood

Carrie Underwood

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“Diamond Rings and Old Barstools,” Tim McGraw

Tim McGraw is already classified as a “legend.” With two decades under his belt, he is still releasing chart-topping singles. “Diamond Rings and Old Barstools” did not quite reach the top of the charts (at #3 on Country Airplay), but I consider it as one of his best singles in the entirety of his career. This is everything a straightforward country song should be, and Tim’s delivery is pitch perfect. This is a live performance, and it sounds almost identical to the studio version.

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“Overdue,” Jillian Jacqueline

Jillian Jacqueline is a fairly new songwriter in Nashville, and “Overdue” is her first single. Her debut album, an EP, is “coming soon” according to her website. This is a lovely, simple song — beautifully sung. I hope to hear and see more of Jillian in the future. Since she did not make an official video for “Overdue,” somebody else made this unofficial video with clips of her recording. It’s so well done that it might as well be designated as the official video.

Jillian Jacqueline

Jillian Jacqueline

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“Send It On Down,” Lee Ann Womack

Few things are more embarrassing than when an established artist chases the trends in order to reclaim past radio glory. Lee Ann Womack is not one of those artists. Instead, her music is a reflection of her age and maturity, as it should be. And as a result, I am confident that her place is secure in the history of country music, alongside Kitty Wells and Tammy Wynette.

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Honorable Mentions (the ladies):

Whitney Rose, “The Devil Borrowed My Boots”

Miranda Lambert, “Storms Never Last” (Grand Ole Opry)

Ashley Monroe, “On To Something Good”

Kacey Musgraves, “Biscuits” and “Are You Sure” (ft. Willie Nelson)

Lucy Angel, “Crazy Too”

Madelyn Victoria, “He Only Loves Me on the Dance Floor”

Honorable Mentions (the gents):

Love and Theft, “Whiskey on My Breath”

Jon Wolfe, “Smile on Mine”

William Michael Morgan, “I Met a Girl”

The Cadillac Three, “White Lightning”

Tyler Farr, “A Guy Walks Into a Bar”

Kip Moore, “Lipstick”

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Whitey Morgan and the 78's

Whitey Morgan and Brett Robinson, Guitar World

 

W. G. T. Shedd

You can hardly incriminate the Reformed credentials of William G. T. Shedd (1820-1894). His final academic post was Professor of Systematic Theology at Union Theological Seminary in New York City, at a time when both Union and Princeton were strongholds of Westminster Calvinism. He wrote a three-volume Dogmatic Theology, which is one of the most important contributions to Reformed theology in America. Wipf & Stock currently publishes several of his other volumes: Literary EssaysTheological EssaysHomiletics and Pastoral TheologyA History of Christian Doctrine (two volumes), and his commentary on Romans. They also publish Oliver Crisp’s monograph on Shedd’s harmatology: An American Augustinian. Moreover, Shedd authored a defense of the Westminster Confession of Faith, Calvinism: Pure & Mixed.

Who can be saved?

I have already posted a review of another Calvinist who wrote a lengthy treatment of this question: Who Can Be Saved? Professor Tiessen argues for an “accessibilist” model of the economy of grace, which is a modified version of “inclusivism.” This is my own position. Tiessen cites Shedd at a couple points, though he does not engage with Shedd at any great length. So I decided to consult Shedd’s treatment of this topic in his Dogmatic Theology.

For your reading pleasure, here is Shedd’s discussion of this topic in the second volume of his systematic theology. The underlining is mine:

It does not follow, however, that because God is not obliged to offer pardon to the unevangelized heathen, either here or hereafter, therefore no unevangelized heathen are pardoned. The electing mercy of God reaches to the heathen. It is not the doctrine of the Church, that the entire mass of pagans, without exception, have gone down to endless impenitence and death. That some unevangelized men are saved, in the present life, by an extraordinary exercise of redeeming grace in Christ, has been the hope and belief of Christendon. It was the hope and belief of the elder Calvinists, as it is of the later. [In a footnote, Shedd provides a very lengthy citation from Hermann Witsius’ commentary on the Apostles’ Creed.] The Second Helvetic Confession (I.7), after the remark that the ordinary mode of salvation is by the instrumentality of the written words, adds: “Agnoscimus, interim, deum illuminare posse homines etiam sine externo ministerio, quo et quando velit: id quod ejus potentiae est.”

[“We know, in the mean time, that God can illuminate whom and when he will, even without the external ministry, which is a thing appertaining to his power; but we speak of the usual way of instructing men, delivered unto us from God, both by commandment and examples.” — The Second Helvetic Confession, I.7]

The Westminster Confession (X.3), after saying that “elect infants dying in infancy are regenerated and saved by Christ through the Spirit, who worketh when and where and how he pleaseth, “adds, “so also are all other elect persons [regenerated and saved by Christ through the Spirit] who are incapable of being outwardly called by the ministry of the word.” This is commonly understood to refer not merely, or mainly, to idiots and insane persons, but to such of the pagan world as God pleases to regenerate without the use of the written revelation. One of the strictest Calvinists of the sixteenth century, Zanchius, whose treatise on predestination was translated by Toplady, after remarking that many nations have never had the privilege of hearing the word, says (Ch. IV.) that “it is not indeed improbable that some individuals in these unenlightened countries may belong to the secret election of grace, and the habit of faith my be wrought in them.” By the term “habit” (habitus), the elder theologians meant an inward disposition of the heart. The “habit of the heart” involves penitence for sin and the longing for its forgiveness and removal. The “habit of faith” is the broken and contrite heart, which expresses itself in the prayer, “God be merciful to me a sinner.” It is certain that the Holy Ghost can produce, if he please, such a disposition and frame of mind in a pagan, without employing, as he commonly does, the written word.

The true reason for hoping that an unevangelized heathen is saved is not that he was virtuous, but that he was penitent.

[W. G. T. Shedd, Dogmatic Theology, vol. 2 (Grand Rapids, MI: Zondervan), pp. 706-709]

Shedd continues, but you can see what he is doing. This is good theology.

Once again, “It is certain that the Holy Ghost can produce, if he please, such a disposition and frame of mind in a pagan, without employing, as he commonly does, the written word.” Amen. God is God.

Johnny Cash and the Gospel

November 29, 2015

Cash

Johnny Cash did gospel music right. If you observe the whole corpus of his contributions to the gospel side of country music, he manages to capture and hold together the sentimental and the prophetic. That is remarkably rare.

I have selected eight performances, not in any particular order. The first is from San Quentin State Prison and the last is a performance with his mom on The Johnny Cash Show. In between, there are a couple Kris Kristofferson songs. There is a harrowing song about drug addiction. There is a performance at a Billy Graham Crusade. There is so much good stuff here.

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“He Turned the Water Into Wine” (San Quentin State Prison, February 24, 1969)

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“The Junkie’s Prayer” (January 6, 1971)

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“Were You There (When They Crucified My Lord)” (Grand Ole Opry, August 20, 1962)

There is also another rendition (in color) that is well worth watching.

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“They Killed Him” (December 1984)

This was written by Kris Kristofferson, who appears at the beginning of the video. The first verse is about Gandhi, the second is about Martin Luther King Jr’s “dream of beauty that they’ll never burn away,” and the final verse is about Jesus Christ.

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“Why Me, Lord?”

This is another Kris Kristofferson song. You’ll also want to see both of them talking about another of Kris’ songs, “To Beat the Devil.”

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“It Was Jesus” (Town Hall Party 1958)

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“One of These Days I’m Gonna Sit Down And Talk To Paul” (Billy Graham Crusade, Tallahassee, FL, 1986)

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“The Unclouded Day” (The Johnny Cash Show, May 13, 1970)

Johnny Cash performs, with his mom on the piano, the first song that he ever sang in public. This is such a beautiful moment.

There is also a DVD of a 1973 documentary / personal journey of Johnny Cash in the Holy Land: The Gospel Road.

The Gospel Road

Barth and Heaven

November 24, 2015

Barth - CD III.3

Given the recent interest in matters pertaining to the afterlife and heaven, I decided to skim through Barth’s section on the kingdom of Heaven in Church Dogmatics III.3. To be clear, I was only able to skim, as I have other responsibilities at hand, so I am not able to give a distillation of the material.

In the process of skimming, I came across the following paragraph in an excursus, and I thought y’all would enjoy it. For Barth, heaven is “inaccessible” though “a created place like earth itself and the accessible reality of earth which we can explore and describe or at least indicate.”

Enjoy:

We have not so far considered all the biblical statements from which it emerges that the Old and New Testaments see heaven as a cosmic reality constituted and consolidated by the fact that, as there is an operation of God from heaven, so there is a being of God in heaven. …To the real whence of the divine activity there necessarily corresponds a real Where of its origin, a real place of God as its Subject and Author. This real place of God as the Lord acting in the world is heaven. Even heaven would not be a cosmic reality in the biblical sense if it were only the Whence of the divine activity and not as such also the Where, the place of its Subject and Author. The former itself would not be true without the latter. Heaven is a place: the place of God in view of which we have to say that God is not only transcendent in relation to the world but also immanent and present within it; the place of God from which His dealings with us, the history of the covenant, can take place in the most concrete sense, and His majesty, loftiness and remoteness can acquire the most concrete form, where otherwise they would simply be a product of human fantasy. As the place of God heaven is, of course, a place which is inconceivable to us. It cannot be compared with any other real or imaginary place. It is inaccessible. It cannot be explored or described or even indicated. All that can be affirmed concerning it is that it is a created place like earth itself and the accessible reality of earth which we can explore and describe or at least indicate; and that it is the place of God. The final point is the decisive one. And for good reasons the Old and New Testaments do not hesitate to speak of the fact that God is in heaven and heaven is the place of God.

[Karl Barth, CD III.3, p. 437]

On a related topic, I once posted on Barth’s doctrine of angels: “To deny the angels is to deny God Himself.”

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