Theology as Wisdom

Since the time of Augustine, the Church has debated whether theology is more basically sapientia (wisdom) or scientia (science). Reformed theologians have been on both sides of this discussion. Whatever the merits of each perspective, it is certain that God has revealed Himself to mankind not to satisfy our curiosity or provide a building block for our metaphysical system; revelation is for our salvation and fellowship with the holy and self-sufficient Trinity. This ought to provide an orienting consideration as we consider the role of language in our theological method. 

Language ascribed to God can be in one of three senses: univocal, analogical, or equivocal. Univocal language is intended in the exact same sense. But the infinite God cannot be exhaustively defined at any point by human language, hence, no human concepts can apply to God univocally. The only univocal knowledge of God is the eternal knowledge God has of Himself. 

Equivocal language flies to the other extreme and says there is no intrinsic relationship between our language about God and His nature. Any relationship is entirely accidental; this is a dangerous slope towards agnosticism and is used by skeptical scholars to question our ability to know any personal God who did exist.

Scylla and Charybdis - the twin hazards
Homer's Odysseus had to navigate.

Between this Scylla and Charybdis the Reformed tradition has emphasized an analogical approach to creaturely theology. What we describe with theological language is not God in Himself, but God as He is to us for our salvation. Human language does not exhaust who God is. Because God is Creator and not creature, His self-knowledge is ontologically distinct from ours at every point. Nevertheless, God crafted human language to provide a basis for relationship with Him. Human words are tools of entry into communion with the Triune God. At root, finite language plays a sapiential function.

While Reformed Christianity has a reputation for being rationalistic, this charge is unusual given historical perspective. As Michael Horton notes,

...it was the Socinian and Remonstrant (Arminian) schools that strongly opposed th[e analogical] approach, raising reason and speculative deductions above clear scriptural statements and insisting upon univocal access to God’s being. ("Hellenistic or Hebrew: Open Theism and Reformed Theological Method", JETS 45/2, 325)

It is not God in Himself, but God as He is to us in covenant that we must come to know. On this point, Reformed traditions stood in line with the vast Catholic tradition of the Christian faith. Consider Hilary of Poitiers, 4th century defender of Nicene orthodoxy: 

Let imagination range to what you may suppose is God's utmost limit, and you will find Him present there; strain as you will there is always a further horizon towards which to strain. Infinity is His property, just as the power of making such effort is yours. Words will fail you, but His being will not be circumscribed. (On the Trinity, II.6)

This perspective forces us to wed awestruck humility at the transcendence of God to joyful thanksgiving for His gracious condescension. As the apostle says, "who has known the mind of the Lord?" But Christ has become to us wisdom from God. 

Taking the Bible Literally: Hilary, Aquinas, and Modern Academics

Thomas Aquinas (1225-1274)

Much is made, in some quarters of Christendom, of taking the Bible "literally". Many pursue this course as an understandable reaction to postmodernism; emphasis on the literal sense of Scripture, it is hoped, will prevent an interpretive pluralism which neuters God's word when it conflicts with the spirit of our age. Unfortunately, many on the progressive wing of evangelicalism use this as a justification to avoid any canonical consciousness when interpreting the Bible. While the great tradition of Christian theology has been to interpret one saying of the apostles or prophets in light of other passages on similar subjects throughout the canonical writings, modern academia does not tolerate the idea that Paul and Isaiah may have been led by the same Spirit.

But taught they were, and taught by God who planned the whole of His inscripturated revelation before time itself was created. Accordingly, the Bible fits together as one marvelous whole. Thomas Aquinas expressed this well, "the literal sense is that which the author intends, and the author of Scripture is God." (ST I.2) Because God is the primary author of Scripture, working in and through men set apart for that purpose, it is completely legitimate to understand any particular text in light of the whole of canonical revelation. Pericopes are not meant to be read in isolation from one another, but as Christ said the whole of Scripture was always intended to bear witness to Him and His work (John 5:39).

A good example of the implications this has for preaching and Biblical interpretation can be found in Hilary of Poitiers's "Homilies on the Psalms". In commenting on Psalm 54, he says:

This [shows] that what was actually being done to David contained a type of something yet to come; an innocent man is harassed by railing, a prophet is mocked by reviling words, one approved by God is demanded for execution, a king is betrayed to his foe. So the Lord was betrayed to Herod and Pilate by those very men in whose hands He ought to have been safe. The Psalm then awaits the end for its true interpretation, and finds its meaning in the true David, in Whom is the end of the Law, that David who holds the keys and opens with them the gate of knowledge, in fulfilling the things foretold of Him by David. (Hilary of Poitiers, "Homilies on the Psalms" NPNF 2/9:243)

Hilary does not deny that the Psalm contains a literal reference to David's historical persecution at the hands of his enemies. Yet nevertheless, this historical point of reference does not make it any less true that its ultimate fulfillment was in the true David, Jesus Christ. While David was king of Israel, a type of God's eschatological Kingdom, Christ is the true King who inaugurated and will consummate this Kingdom in Himself. And this is not a less "literal" interpretation, it is the way Christ intends His bride to receive His word.

Learning from Jan à Lasko's "Form and Method"

The publication of Reformation Worship: Liturgies from the Past for the Present edited by Jonathan Gibson and Mark Earngey (New Growth Press, 2018) has caused quite a stir in Reformed circles. This wealth of 16th and 17th century liturgical sources may by God's grace help the modern Reformed Church recover some of the richness in her heritage.

In this post, I will survey some notable elements from John à Lasko's "Form and Method" published in 1555. He was a minister overseeing the French and Dutch congregations in London and proved to be influential in setting norms for Reformed worship across the continent.

1) They observed the Church calendar.

The ministry of the Word in our churches is publicly observed in sermons on the Lord's Days and other feast days... (460)

Interestingly, the Stranger congregations in England did not hold to the later Presbyterian and Puritan conviction that the Church calendar was an unlawful use of ecclesiastical authority. The Reformed tradition allows substantial breadth on this question.

2) They practiced disciplined expository preaching.

...some biblical book of the Old or New Testament is taken up to be interpreted from beginning to end. From this book only so much is read aloud in individual sermons as can conveniently be explained in a way suitable to the people in the space of one hour... (461)

Rather than topical snippets, entire segments of Scripture were to be read and exposited in sermons much longer than those to which we are accustomed. The pure preached word of God was to nourish the souls of Christ's flock.

3) They commended care for the poor at the close of every service.

Remember your poor and pray for each other (James 5; Ps. 66). Moreover, may the Lord have mercy on you and bless you. May he shine in your midst with the light of his divine countenance to the glory of his holy name, and may he keep you in his holy and saving peace. Amen. (472)

The above commendation of the poor and benediction was recited to close every service of public worship, following which a collection would be taken by deacons on behalf of those in financial need.

All things considered, this is an invaluable resource both for laypeople seeking to understand the history of the Reformed faith and for ministers seeking to craft God-glorifying and sober liturgies for the Church in our context.