Faith Seeking Understanding

Friedrich Schleiermacher, On Religion: Speeches to Its Cultured Despisers

Harper Torch Book, 1958, 287 pgs.

Summary: Schleiermacher (1768-1834) attempts to preserve Protestant Christianity from the corrosive effects of materialism by mixing Lutheran pietism with Spinoza and Platonism. He is obviously influenced by dialectic thought but does not appear to be a strict Hegelian. He begins with the following presuppositions: human beings are evolving and maturing, God’s work with humanity must be universal, true piety is the positive emotional response of the finite to the Infinite. On the issue of universalism, there seems to be a synergy between Spinoza’s pantheism (all that is is God) and the egalitarian love of much medieval and Lutheran mysticism.

The book is divided up into five speeches to the cultured Germans of his day who are rejecting Christianity. Schleiermacher wrote the speeches as a rhetorical argument against despising Christianity. Because he was often more concerned about the rhetorical effect rather than clarity, there are about 60 pages of explanations required to explain to his readers exactly what he meant. Many times he points his reader to his Glaubenslehre or systematic theology to clarify what his intentions were. Because he defines piety as an emotional response to the Infinite, truth is secondary to the emotional experience.

Gordon J. Wenham, Story as Torah: Reading Old Testament Narrative Ethically

Baker Academic Books, 2000, 180 pgs.

Summary: The basic argument of the book is that the “Old Testament narrative books do have a didactic purpose, that is, they are trying to instill both theological truths and ethical ideals into their readers” (3). The ethical ideal of the Old Testament is not merely found in bare conformity to the letter of the law, but is found in the characters imitating God. Since, the characters so often fail at meeting the requirements of the law or the ethical ideal, God must then be a gracious and forgiving God.

The ethics of the Old Testament narrative can be recovered by constructing the “implied author” and the “implied reader.” (Both of these concepts are literary terms that help scholars discuss the authors’ intended purpose.) Once the author and reader have been placed, then Wenham creates a three point criteria for recognizing whether or not the “actor’s behavior in a particular situation is regarded as virtuous” (88): the behavior is “repeated in a number of contexts”; “it should be exhibited in a positive context”; “remarks in the legal codes, psalms and wisdom books often shed light on Old Testament attitudes” (89).

William G. T. Shedd, Calvinism: Pure and Mixed

The Banner of Truth Trust, 1989, 161 pgs.

Summary: Shedd’s response to the latitudinarian, liberal, and synergistic revisions suggested to the Westminster Confession among Presbyterians in the United States in the late 1800s.

A brilliant description, definition, and defense of some of the thorny points of Calvinism: preterition, the decrees of God, infant salvation, common and special grace, and the like.

From the section on Preterition and the Divine Decrees: “It is an objection of the sceptics, and sometimes of those who are not sceptics, that this perpetual assertion in the Scriptures that God is the chief end of creation, and this perpetual demand that the creature glorify him, is only a species of infinite egotism. . .But this objection overlooks the fact that God is an infinitely greater and higher being than any or all of his creatures; and that from the very nature of the case the less must be subordinated to the greater. Is it egotism, when man employs in his service his ox or his ass? Is it selfishness, when the rose or the lily takes up into its own fabric and tissue the inanimate qualities of matter, and converts the dull and colorless elements of the clod into hues and odors, into beauty and bloom” (82-83).

John Howe, The Living Temple: Part II; Containing Animadversions on Spinosa

reprint: Gale Ecco, 2011; London, Thomas Parkhurst, 1702.

Summary: Howe was a brilliant Puritan non-conformist, much admired by Shedd. The first volume of the Living Temple closely argues the ontological argument in its Anselmic form, likely in response to Descartes’ flawed reformulation. In the second book, he then takes Spinoza to task for his pantheism. Essentially, the issue is that if God is not a person than Spinoza should not be a person or as Howe summarizes:

Pg. 87, “You must also know, that whatever Being is not of it self, hath no Excellency in it, but what was in that Being that was of it self before. And therefore, it had in it, all the Excellency that is in such things as proceeded from it (unabated because in it necessarily) together with the proper Excellency of its own Being, whereas the other sort of Beings, have but their own deriv’d Excellency only. Wherefore this, also, is most evident, that , this World had a Maker distinct from, and more excellent than it self, that changes not, and whereto that Name most properly agrees, I AM THAT I AM.”

William G. T. Shedd, Theological Essays

Solid Ground Christian Books; reprint, Scribner, Armstrong & Co., 1877.

Summary: Seven articles developing an Augustinian response to modernity (note the publishing date).

The Method, and Influence of Theological Studies:

“He who would obtain correct views in political or natural science, as well as he who would be a mind of power and depth in the sphere of literature; in short, the student generally; has a vital interest in the truths of supernatural science” (48).

The Nature, and Influence of the Historic Spirit:

“It begins to be seen that the harmony between philosophy and Christianity is not to be brought about, by first assuming that the infallibility is on the side of the human reason; and that, too, as it appears in a single and particular philosophical system; and then insisting that all the adjustments, conformity, and coalescence, shall be on the side of the Divine revelation” (101).

Ronald M. Henzel, Darby, Dualism, and the Decline of Dispensationalism

Fenestra Books, 2003.

Summary: The author argues that Darby’s development of Dispensational theology was due to his assuming an absolute dualism between heaven and earth. The presupposition of dualism then became his hermeneutical key for understanding the Scriptures and led to his development of an earthly people, the Jews, and a heavenly people, the church. It also enforced an absolute distinction between law (earthly) and grace (heavenly), New Testament/Old etc.

As Darby developed a theological system around this duality, he created a rubric for interpreting prophecy: prophecy must be interpreted dualistically (heavenly/earthly); prophecy only concerns the earth; the church is never mentioned in prophecy; the prophetic clock does not run while the church is on earth. Henzel notes the logical contradictions between the first statement and the second.

Charles C. Ryrie, Dispensationalism

Moody Publishers, 2007.

Summary: An update of the earlier “Dispensationalism Today,” it has been expanded and in many ways improved. (I don’t have a copy of the earlier work and must rely on my memory.)

The author argues that Dispensationalism springs from a normal or literal hermeneutic. “The nonliteralist is the nonpremillennialist, the less specific and less consistent literalists are covenant premillennialist and the progressive dispensationalist, and the consistent literalist is a dispensationaslist” (102). He then attempts to defend normative or historical Dispensationalism, against progressive dispensationalists, non-premillennialists, and covenant premillennialists.

The marks of a Dispensationalist are then teaching a separation between Israel and the Church and literalism.

Tremper Longman III, Literary Approaches to Biblical Interpretation

vol. 3 in Foundations for Contemporary Interpretation, Zondervan, 1987.

Summary: An introduction to literary approaches in biblical interpretation by a conservative Christian who maintained a high view of Scripture. [My understanding is that his view of Scripture has dropped considerably in later publications. Added--03/08/12] Longman engages with literary critics secular, liberal, and orthodox and attempts to draw insights from their work.

Longmen’s own summary “We have recognized a tendency among some scholars to reduce the Bible to literature and to deny history. Other scholars, particularly those of us whose doctrine of Scripture is conservative, must resist the temptation to ignore the literary aspect of divine revelation by reducing the Scripture to history and theology. I have intended this book to stimulate all of us to a more balanced reading of the Bible” (152).

Malise Ruthven, Fundamentalism: The Search for Meaning

Oxford University Press, 2004.

Summary: Fundamentalism is a response to Enlightenment and post-Enlightenment and includes particularly religious people of all conservative stripes. Fundamentalists behave as if will-to-power is necessary to establish the regimes or the public space they feel is necessary for them to practice their faith. Individual Fundamentalists may not be stupid, but their behavior leads to stupid outcomes—“they are selfish, greedy and stupid” (pg. 217). “Protestant fundamentalism is a dangerous religion” (ibid.) as are all other forms of fundamentalism.

Malise Ruthven lacks any sense of epistemological or philosophical humility or irony. As far as I can tell, he is what he loathes in “fundamentalists,” only well-educated, sophisticated, and published by Oxford Press.

Faith Seeking Understanding

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