16 March 2013

Pope Francis, Carl Trueman & Protestant Reflection

Carl Trueman wrote recently, in the midst of a brief look at George Weigel's Evangelical Catholicism (see his distilled version in this month's First Things), on "what the point of reflecting on Rome is for a Protestant" at such a time as this. He offered three reasons, which you can read at the link provided above. They're decent reasons, but they're also largely skin-deep. There's a more fundamental reason that Protestants ought to reflect on Rome when a pope is chosen, and it's teleological and twofold in nature. (Note my assumption: Catholic, Orthodox, and creedal Protestant communions are Christian communions. Each have their tares, their wolves, their covenanters who don't persevere.) The first teleological fold is one major goal in...

07 March 2013

More Than a Feeling: the Death of God?

  This marks our sixth (and final!) post in this series, continuing my response to Schleiermacher's points of criticism regarding the hypostatic union: The inability to know anything objective about God, coupled with his suggestion throughout The Christian Faith that Scripture is in totem only an expression of human experience, of discovering one’s relation to God, paves the way for Schleiermacher’s christological dead end (insofar as it’s truly meant as a replacement to Chalcedonian christology; but see n. 7 of the previous post). Barth’s retort at this point brings God-talk back from the ledge: On the contrary, the purpose of the inscripturated Word is to be discovered by God, to bring the reader “face to face with the subject-matter...

 
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