The Pharisees of Sodom

(Musical selection A 07 The Pink Room)

EP is focused on Orthodox theology with a special eye to the theology of Maximus the Confessor. As such it is devoted to questions of historical and philosophical theology. It could be about other things relative to Orthodox theology such as Biblical theology as a discipline, but since I am not trained as a Biblical theologian, in the academic sense of that term, I tend try to limit myself to areas in which I have some competence. This is also why I try to steer the blog away from whatever happens to be going in the world, whether politics or the wider culture. There are plenty of other venues for that. I have a niche and I like my niche very much.

But every so often something pops up in the culture that impinges upon Orthodox theology. Of course the on going cultural yelling match (we haven’t yet begun to have an argument) about “Gay” marriage has had a flare up with the recent North Carolina state constitutional amendment. This I would usually ignore on EP except for the fact that David J. Dunn, has written for the Huffington Post an article as an “Orthodox Lay theologian” defending “Gay marriage” or at least objecting to it being banned.

Necessity of Baptism

In a recent discussion, I was told that the baptism of infants in a case of the likelihood of imminent death by a layman was not a matter of necessity for the infant to be baptised but a reassurance for the conscience of the parents. The reason put forward was that it was ridiculous to think that God would punish a child because it wasn’t baptised in time before its death, so emergency baptism is not a necessity but can only be a relief of the conscience. This apparently is a pervading view in some theological circles.

The above reasoning is somewhat troubling. There are a couple of issues that are problematic. One is that this view does not reflect a view found in prominent Fathers; it seems rather to be an opinion that reflects the thinking of Protestants and perhaps Roman Catholics. Another is the theology that underlines the reasoning and the implications of what baptism is and does.

There is not place here to survey a range of Fathers regarding this matter but the statements of St John Chrysostom will be considered as a good representative of patristic thought, especially regarding Scriptural exegesis.

The key Scriptural basis for the necessity of baptism is John 3:3-5. ‘Jesus answered and said to him, “Amen amen, I say to you, unless someone is born again, he cannot see the kingdom of God.” Nicodemus said to Him, “How can a man be born, being old? Can he enter a second time into his mother’s womb and be born?” Jesus answered, “Amen amen, I say to you, unless someone is born of water and of Spirit, he cannot enter the kingdom of God.”‘ The Lord seems to want to make it clear that being born again of water, baptism, and Spirit, is a must to enter the kingdom of God. That is baptism is necessary.

How does Chrysostom deal with this text? Here is a quote from his homily on John 3:3: ‘What He [Jesus] declares is this: “Thou sayest that it is impossible, I say that it is so absolutely possible as to be necessary, and that it is not even possible otherwise to be saved.”’ Here Chrysostom makes clear that Christ was intending by his comment that baptism is necessary. He also ties it in with salvation in case one would argue that entering the kingdom is perhaps different from salvation. Let us look at another quote: ‘That the need of water is absolute and indispensable, you may learn in this way. On one occasion, when the Spirit had flown down before the water was applied, the Apostle did not stay at this point, but, as though the water were necessary and not superfluous, observe what he says; “Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?”’ Again, Chrysostom is clear on the necessity of water and so baptism. A third quote to confirm Chrysostom’s view: ‘We risk no common danger; for if it should come to pass, (which God forbid!) that through the sudden arrival of death we depart hence uninitiated, though we have ten thousand virtues, our portion will be no other than hell, and the venomous worm, and fire unquenchable, and bonds indissoluble.’ Here it seems to counter an argument that baptism is necessary for us to enter the kingdom while on earth but one may nevertheless enter the kingdom on judgement day, because Chrysostom speaks of portion of the uninitiated as hell and bonds indissoluble, that is not a only a temporary time in hell but an eternity in hell. This quote also counters those that may think that the last resurrection of the body achieves the same thing as baptism because in that case dying without baptism now would only have temporary consequences until the resurrection. Note also that even ten thousand, or innumerable virtues, does not permit salvation. From his exegesis on this text, Chrysostom is clearly of the opinion that baptism is necessary for salvation and status as a exegete is such that this is likely to be the standard understanding of the matter within orthodox tradition. So, far this is largely a proof text approach to the question, so we should turn to the theology underlining the matter.

Regarding the theology of baptism, Chrysostom’s homily provides a wealth of information. Beginning with the quote noted above regarding virtue, it seems that we must not consider baptism in the same manner as virtue. Chrysostom when speaking of ten thousand virtues is not counting virtues but stating that even if we are perfect in virtue yet die without baptism then our portion is hell. This means that baptism is not something for which we are judged with other virtues or sins on judgement day but is rather better understood as an ontological state that in itself determines our possible salvation independent of our sins or virtues. We could say that baptism brings us into a state where we are able to be forgiven our sins in the future as well as cleansing us from past sins. Sinners, virtuous and innocent persons alike require baptism. We should not say that person x was innocent or virtuous and so should be in heaven regardless of his baptism state. The view that one perishes because one inherits guilt from Adam is also inconsistent with Chrysostom. It places baptism into an way of thinking that our salvation is only about individual sin and virtue because one who is not baptised is punished for his individual, personal guilt inherited from Adam, that is for a sin.

If baptism is independent of the judgement of sin and virtue then what is it? Let us turn to Chrysostom again:

‘The earthly birth which is according to the flesh, is of the dust, and therefore heaven is walled against it, for what hath earth in common with heaven? But that other, which is of the Spirit, easily unfolds to us the arches above. Hear, ye as many as are unilluminated, shudder, groan, fearful is the threat, fearful the sentence. “It is not (possible),” He saith, “for one not born of water and the Spirit, to enter into the Kingdom of heaven”; because he wears the raiment of death, of cursing, of perdition, he hath not yet received his Lord’s token, he is a stranger and an alien, he hath not the royal watchword.’

Here we see the reason that one requires baptism: It is because our birth according to the flesh is walled off from heaven, that is the material world, since the fall, is in a state of separation and alienation from God. What connection does one in the state of death have with Life? This state applies to all those born, it is an ontological condition that is independent of our free choice, virtue and sin. Baptism is necessary to leave this state and to bring man back into a common life with God.

Here is another quote to consider:

For as long as we are divided in this respect, though a man be father, or son, or brother, or aught else, he is no true kinsman, as being cut off from that relationship which is from above. What advantageth it to be bound by the ties of earthly family, if we are not joined by those of the spiritual? what profits nearness of kin on earth, if we are to be strangers in heaven? For the Catechumen is a stranger to the Faithful. He hath not the same Head, he hath not the same Father, he hath not the same City, nor Food, nor Raiment, nor Table, nor House, but all are different; all are on earth to the former, to the latter all are in heaven.

This quote is interesting because it shows that being human is not only an individual experience but one that is also communal and related, one of family. Thus, our salvation depends not only on our individual state of virtue but also on our relationship with the family of God. If we are a stranger to this family then we cannot share the benefits of this family regardless of our individual abilities, such someone not a member of the royal family cannot expect to inherit the royal throne because they are not a member of the royal family and not because of any other disability. Family relationship is part of what it is to be human; it is a means of intimate union but also of separation. To join the heavenly family is not something that is of a mental attribute of sharing a common faith as Protestants effectively believe with ‘faith alone’ because catechumens also share this faith yet they are still considered strangers before their baptism. It is not simply about receiving the Spirit else St Peter would not have mentioned water also. Joining the family is something that requires both a created, the need of water, and an uncreated aspect, the work of the Spirit, because it is a family that is both united to the uncreated God and to other created members. Without a created aspect there can be no union in and of the created nature and without the uncreated there could be no union with the uncreated, God. This union is in Christ who as God-man has perfected the union of God and man and thus enabled our salvation in union with Him.

So, this is the logic that supports the contention that an emergency baptism is not merely something to rest the conscience of the parents but is a necessity for the salvation of the child, who is born in the state of death and alienation from God. This is not the child’s fault but it is a fact of the human condition after the Fall, which it shares. Our lives are not merely the product of our own choices but also those of whom we are dependent; this is what it is to be human. Human existence is of unique persons within community; we cannot divorce the two aspects, although we can distinguish them so that it is true that a son is not judged for the sins of his father but also that the consequences of one’s sin may affect a number of following generations.

Athanasius contra Ecclesiam Anglicanae

When still an earnest Calvinist I saw the Anglican church as the proper heir of Swiss Reformed thought, or even Calvinism, for that matter. It was largely the accident of Knox having published in Geneva his First Blast of the Trumpet against the Monstrous Regiment of Women without Calvin’s consent or knowledge  – - or so Calvin claimed in a letter to Elizabeth’s secretary, William Cecil – -that had put Geneva on the outs with Elizabeth. Consequently, not Geneva, but Zurich became the primary court of appeal for the English Protestants in the first decades of Elizabeth’s reign, and the Zurichers were certainly not the Genevan junior varsity (though some Presbyterians still think so). But despite Knox’s indiscretion, Geneva never was destined to play much of an official role in English affairs, though unofficially its influence was vast. Zurich on the other hand, whose sensibilities were far more in keeping with the English affections to begin with (state run churches), assumed a near normative role. While vestments remained a thorn of contention among the English, Zurich considered such matters adiaphora, and saw the English church as possessed with the prerogative to impose them. One of Zurich’s leading theologians in the first years of Elizabeth’s reign, Peter Martyr Vermigli- – a Florentine by birth – - had actually argued, during Edward’s reign (he had been at Oxford then), with the precise Richard Hooper, bishop of Gloucester, for the decorous nature of vestments.

Mexican Jumping Beans

So over at Triablogue, against my better judgment, Steve Hays and I have been going at it. Steve has been kind enough to talk about the Protestant Confessional adherence to the Filioque, a doctrine he admits isn’t justifiable by Scripture alone. If you want to see how a Protestant jumps around trying to avoid the obvious internal inconsistency, go take a look at the comments here,  here and here.  Either they have to give up Sola Scriptura or their doctrine of the Trinity as confessionally stated in say the Westminster Confession or the London Baptist Confession. (Where is James White when you need him, eh?)  And don’t think things like the Covenant of Grace can go through without the assumptions that drive the Filioque. Anyway, its a real hoot to watch a Calvinist jump around.

Have a joyful and merry Christmass everyone.

Sometimes You Feel Like a Nut: Francis Turretin On the Perpetual Virginity of Mary

The perpetual virginity of Mary often comes up in Protestant and Catholic arguments. When I was Reformed, I didn’t think much of it. I didn’t think it ought to be a church dividing issue since plenty of the Reformers and post-Reformation theologians adhered to it and defended it. And I didn’t at the time see its significance one way or the other, though no I think reflection on the perpetual virginity of Jesus will show that it is.) It was also a teaching that was held and judged to be correct or at least permissible, by plenty of “secondary” authorities. If Sola Scriptura entails following secondary authorities and eschewing the supposedly more Anabaptist take of solo Scriptura, this seemed like such a case.  And of course, plenty of Protestants hold to it today, not the least of which are the Lutherans.

Thank You Very Much

Sometimes on some days, something out of the blue, something good just happens. You have to just thank the Lord, offer up a “praise Jesus” and pass the ammo. The other day I was making the blog rounds and peeking into various venues to see what what going on. I popped on to James White’s blog to find him taking a crack at Bill Craig.

White has taken issue with a reported statement by Craig to the effect that Calvinism denies a legitimate opportunity to those who would repent. White responds that there never has been such a person that could repent apart from monergistically operating grace so that Craig is just misrepresenting Calvinism.

That may be so or it may not be so. I really don’t care one way or the other. Whatever disagreements I have with Craig, he is a genuine scholar and a good philosopher. He is an effective communicator and has done quite a bit for the cause of Christ. All the times I have met him, he has always been gracious, almost to a fault. And besides, he seems like a genuinely nice guy.

I suspect that he knows how Calvinists will respond and that he has some reason ready to wollop their response. But either way, it doesn’t matter to me. I am not a Molinist and I don’t think Molinism is compatible with Libertarian conditions on free will, nor with Trinitarianism and a host of other things.

But what I just had to thank James White for was the following line.

The Gnomic Will in Scripture

St. Maximus the Confessor: “Thus, those who say that there is a gnomie in Christ, as this inquiry is demonstrating, are maintaining that he is a mere man, deliberating in a manner like unto us, having ignorance, doubt and opposition, since one only deliberates about something which is doubtful, not concerning what is free of doubt. By nature we have an appetite simply for what by nature is good, but we gain experience of the goal in a particular way, through inquiry and counsel.” [Joseph P. Farrell, Disputation with Pyrrhus, p. 31-32]

“There is a way which seems right to a man, but its end is the way of death.” (Prov. 14:12)

“So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate.” (Gen. 3:6)

“For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is an infant. But solid food is for the mature, who because of practice have their senses trained to discern good and evil.” (Heb. 5:13-14)

The Nestorian Bible?

“[I'he] whole of Scripture is the product of the divine activities which enter it, not by superseding the activities of the human authors, but by working confluently with them, so that the Scriptures are the joint product of divine and human activities, both of which penetrate them at every point, working harmoniously together to the production of a writing which is not divine here and human there, but at once divine and human in every part, every word and every particular.”

B.B. Warfield, “The Divine and Human in the Bible,” The Presbyterian Journal, May 3, 1894.

“[T]he organic nature of Scripture…implies the idea that the Holy Spirit, in the inscripturation of the Word of God, did not spurn anything human to serve as an organ of the divine. The revelation of God is not abstractly supernatural but has entered into the human fabric, into persons and states of being, into forms and usages, into history and life. It does not fly high above us but descends into our situation: it has become flesh and blood, like us in all things except sin. Divine revelation is now an ineradicable constituent of this cosmos in which we live and, effecting renewal and restoration, continues its operation. The human has become an instrument of the divine, the natural has become a revelation of the supernatural; the visible has become a sign and seal of the invisible. In the process of inspiration, use has been made of all the gifts and forces resident in human nature.”

Herman Bavink, Reformed Dogmatics I, 442-443

Apostolic Hermeneutics

Peter Enns is an evangelical biblical scholar at Westminster Seminary. I am not usually disposed to post things from WTS, but this article will prove helpful to those wondering how the Orthodox Fathers exegete Scripture. While not, for obvious reasons, always consistent with Orthodoxy, he comes very close to it and has came to see the inadequacies of the grammatical-historical methodology that is so prized among Protestants.

http://peterennsonline.com/wordpress/wp-content/uploads/2007/11/AposExegWTJ-fall%2003-final.pdf

Gospel – a “private” book.

This new family-the body of Christ and the communion of the Holy Spirit-is responsible for writing the Gospel, which is not a systematic exposition of the Christian teaching, precisely because it is not concerned with teaching. Jesus did not leave behind Him a new philosophical system, nor did He institute a mere religion. He left His body and sent His Spirit. And the Gospel consists of fundamental elements from the life of Jesus and the experience of the new community in Christ. St John the Evangelist speaks clearly of the restricted character of the Gospel: “And there are also many other things which Jesus did; were every one of them written, I suppose that the world itself could not contain the books that would be written” (John 21:25). However, those things which the world could not contain if they were written in detail are found, made known and lived in the Church, where Jesus Himself lives. Those who think they know Christ outside the Church know very few things about Him; those who belong to the Church live “in Him”. Thus we can say that the Gospel is essentially a “private” book. It belongs to the Church, which has a world-wide mission. Or, to put it another way, outside the Church the Gospel is a sealed and incomprehensible book. This is characteristically expressed in the way that it is placed on the altar in the Orthodox Church, for it is within the Church that the ministry of the Gospel is accomplished.

Later, when needs present themselves, the Church will formulate dogma, which is only an expression, perhaps in a different way, of the truth which it has embraced from the day of Pentecost, “Having received all the spiritual illumination of the Holy Spirit…” the Fathers who proclaimed Christ “set forth the faith taught by God.”

The Gospel and dogma are expressions of the same Spirit of the Church. The Church is not producing literature when it writes the Gospel nor engaging in philosophy when it formulates dogma, but in both cases it is expressing the fulness of the new life hidden within it. For this reason, the Gospel cannot be understood outside the Church nor dogma outside worship.

Archimandrite Vasileios Hymn of Entry (p. 17-18)