Somewhere along the line, I stopped.
I think it had something to do with the immediate and pressing challenges of being a Rector. The natural resource for those challenges was ‘how to’ material – church growth, leadership, ministry structures.
And lots of it is great, and frankly, essential for a Rector. On the whole, my suspicion is that we are under-prepared in this department.
But it can’t replace theology – good, hard, deep, integrated thinking about God, and his ways towards us (and the whole created order) in Christ, in the power of the Holy Spirit.
Rob Forsyth once said that if you haven’t done non-sermon reading by Thursday, you’ll never get to it. Actually, for me, if I don’t do it by Monday, it won’t happen. And so I have decided to set aside 3 hours each Monday to read. And to make sure I am digesting a little, to post about it.
Here’s something from Bruce McCormack’s essay “The Actuality of God: Karl Barth in conversation with Open Theism”, in the book he edited, Engaging the Doctrine of God.
… the primary object of election is God himself. The content of God’s ‘primal decision’ was his determination to be God in the covenant of grace and to be God in no other way. What makes this decision truly ‘primal’ is that there is not other being of God standing in back of it, hidden in the shadows, so to speak … the eternal event in which God chose to be ‘God for us’ is, at the same time, the eternal event in which God gave (and continues to give) to himself his own being – and vice versa. So there are not two eternal events, one in which God gives being to himself and a second (following ‘after’ the first) in which he enters into a relationship with the human race; these are, in fact, one and the same event. Thus divine election stands at the root of God’s being or ‘essence’ …
Traditional metaphysics held that it is not possible to speak of God without first speaking of something else. All talk of God begins as talk about something else – as talk about the cosmos, perhaps, or as talk about what it means to be a ‘person’ on the human plane. And the hope was that through a series of negations (removing from divine being the imperfections proper to creaturely being) and a series of analogies (making God to be like us in that he ‘has’ certain qualities or attributes that we also have but has them perfectly), one could eventually arrive at talk about God that really was talk about God and not just an endless chain of self-referential statements. Barth held that on the basis of metaphysical reasoning, such a hope was bound to end in disappointment; one can never truly talk about God by speaking first of himself or herself, or his or her experiences. Talk that begins with the creaturely must also end with it. If talk of God is really to be possible, then it must begin and end with the event in which God gives himself his own being – as Jesus Christ, in the power of the Holy Spirit … human language and divine being must inevitably fall apart where the event in which God gives himself being and the event in which our language finds its ground are conceived of as two distinct events. Where on the other hand, the event in which God gives himself being is the event which founds our knowledge of him, there divine reality and human language do not fall apart … How does one talk about God without talking about something else? By resolving never to speak about God on any other basis than that of the incarnation.
I’ve never really got Barth’s thing about election. Here, in 2 pages, McCormack lays it out in plain view. And he offers it as a way of reframing the whole classic vs open theism debate, suggesting that both positions fall into the trap which he has mentioned above.
Stretching stuff! And worthy reading for a Rector.
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