- Barth’s aversion to natural theology is Christologically problematic, updated (published )
Barth’s insistence on only the analogia fidei and rejection of the analogia entis, by which he rejects that revelation can happen in terms of the creaturely reaching towards God, seems to be incoherent with viewing the incarnation of the Son as revelatory. If the Son’s self-revelation happens in and through his becoming a creature as well as Creator, then the creaturely would appear to be capable of serving as a means of revelation. Conversely, if revelation could happen only by divine speech and could only be received by “faith” (and what exactly does faith mean for Barth is its own question), then it is difficult to see how the incarnation could really be revelatory.
- Diversity is a gift(published )
Diversity, including theological diversity, is a gift to the people of God, so long as we allow ourselves to see it for the gracious means of multifaceted revelation that it is. It is only when we let our fears control us that diversity appears as a threat, driving us to demand uniformity even though it will cost us our unity. But in love there is no fear, and so in love there is unity, there is trust, and there is joy.
- On hearing God(published )
Hi Chris. Reading your thoughts and questions here and thinking back to our conversation the other night, I think I’m starting to get a better sense of where you are coming from and what you are trying to wrestle with. Hopefully this will be helpful. :) In Western culture (meaning, basically, European and European-derived culture), we have tended for the last several centuries to think of our world as having two “levels” or “spheres” or whatever: the natural and the supernatural. Some people think of these two spheres as overlapping or interacting a lot, some think that they do so only a little, some think that virtually never do, and some even think that the supernatural level doesn’t exist at all (this would include atheists, for example). In most Pentecostal and charismatic circles, this two-storey view of reality is the starting point for understanding how God interacts with us. Pentecostals and charismatics will insist that there is lots of interaction between the natural and the supernatural, and therefore that we should seek to interact with God supernaturally as much as we can. In this way of thinking about things, revelation from God obviously needs to be categorized as a supernatural event, an intervention in which something crosses over from God’s side into our side. Hearing God, therefore, should be a strange experience. One should be able to recognize “the real deal” in part by the how it is weird and doesn’t feel like our natural ways of perceiving, thinking, knowing, learning, etc. The Pentecostal understanding of receiving the gift of tongues, in which it is thought of as a distinct event when a person has this spiritual ability bestowed on them that they would not naturally have otherwise, is an example of how this plays out. However, this two-storey view of reality is actually very problematic for Christian faith and practice. Among (many!) other problems, it creates a relentless pressure towards expecting that God’s interactions with us will be rare and fleeting. If we consider God’s actions to be essentially alien to the natural world, then they are by definition abnormal and unusual. But Jesus didn’t think that God’s interactions with people were unusual. He taught his disciples to expect that God would interact with them, and that this would be NORMAL for them. Why? Because material and spiritual were not two separate sorts of reality existing in different realms or planes of existence or whatever; rather, they were simply aspects of one, single, unified reality. The Holy Spirit’s coming to the disciples was remarkable not because it indicated a metaphysical change, but because it indicated a relational change. The God from whom we had been estranged by our sin was now no longer a stranger to us. He has begun interacting with us all with a new intimacy and closeness, and so his people have begun to experience his Spirit with us in a way unlike before. This isn’t an incursion of the supernatural into the natural world, but a reconciliation with the God who has always been all around us. So, God’s interactions with us, including the sorts of interaction that we usually describe as him speaking to us, are how things are supposed to work. We human beings were made for this sort interaction from the very beginning. Our physical and mental processes are designed precisely AS the way for us to interact with God. He always intended to interact with us using the equipment he gave us, and as we become reconciled to him, he does that. So, imaginative impressions (e.g. visions and dreams), reading and pondering (say, the Bible, but also other things), experiencing stuff for ourselves, listening to the stories and wisdom of those who have gone before us in the Christian journey, and all the other human things we do to learn are EXACTLY how we learn from God. Heck, even when God does some astounding thing—burning bush, dramatic healing, pillar of fire in the desert, whatever—we still have to perceive and understand it with the same physical and cognitive faculties that we use to perceive and understand the presence and meaning of a hamburger on a plate. It is based on this kind of understanding of how God interacts with us that the Vineyard adopted the practice of using expressions like, “I’m seeing this image…” or, “I think God wants to say…” when sharing what we feel God is revealing to us. We know that we are all of us in the process of learning to hear him well, and that even though he speaks infallibly we are fallible listeners. It is also based on this kind of understanding of how God interacts with us that we say, “Everyone gets to play,” meaning that everyone can hear from God, pray for God to act, and participate in whatever God is up to. All human beings have the natural capacity to interact with God. We need only be reconciled with him and start relating to him in an interactive way. The upshot is that learning to hear God isn’t about him overriding or bypassing our normal ways of knowing, but about learning to recognize his guidance, direction, and revelation in what we see, think, imagine, hear, and feel. It is a matter of the content, not the form.
- Holy Spirit
- image of God