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Mark W. Elliott Providence Perceived Mark W. Elliott Providence Perceived Unauthenticated Download Date | 1/1/16 10:41 AM Arbeiten zur Kirchengeschichte Begründet von Karl Holl† und Hans Lietzmann† Herausgegeben von Christian Albrecht und Christoph Markschies Band 124 Unauthenticated Download Date | 1/1/16 10:41 AM Mark W. Elliott Providence Perceived Divine Action from a Human Point of View DE GRUYTER Unauthenticated Download Date | 1/1/16 10:41 AM ISBN 978-3-11-031056-6 e-ISBN (PDF) 978-3-11-031064-1 e-ISBN (EPUB) 978-3-11-038297-6 ISSN 1861-5996 Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2015 Walter de Gruyter GmbH, Berlin/Boston Printing and binding: CPI books GmbH, Leck ♾ Printed on acid-free paper Printed in Germany www.degruyter.com Unauthenticated Download Date | 1/1/16 10:41 AM Contents Introduction 1 Chapter One: Providence in the early Christian Church’sTheology 5 Ecumenical Beginnings after the Apostolic Era 5 The Western development 37 Political History 45 Chapter Two: The Medieval Account of Providence 55 Boethius first 55 Medieval Historiography 71 Byzantiumand Eastern Christianity 84 The Western High Middle Ages 92 Chapter Three: Later Medieval Developments 104 Alternatives to the High Medieval Consensus 104 More radical traditions 128 Chapter Four: Reformation Providence 135 The impact of Luther 135 Calvin and the Swiss-Dutch tradition 141 The HeidelbergCatechism and Bullinger 149 And the Lutherans? 157 Catholic voices 166 Chapter Five: The Doctrine’sFortunes in the Early Modern Era 173 Protestant and Catholic perceptions 173 Philosophical Moves 189 Theologicalresponses in the Early Enlightenment 194 Chapter Six: The Enlightenment’songoing Challenge to the Doctrine of Providence 202 Later Enlightenment voices 202 Hegel and Beyond 221 Chapter Seven: Providence in twentieth-centurytheological discussion 231 The major contribution of Barth: renewing the tradition 233 VIII Contents Reactions to BarthonProvidence 242 Providence in post-confessional German theologyfrom 1960 onwards 247 English-speaking discussion 260 Recent Catholic contribution to the Doctrine 267 The place of the historical in God’spurposes 272 Chapter Eight: Coming up to date: works in the last fiveyears 279 Conclusion 291 Bibliography 295 Index of ScriptureReferences 325 Index of KeyFigures 328 Introduction This opening chapter is not the place to try to be synthetic, let alone systematic. Indeed, even the chapters thatfollow will hardlyplease the reader who is look- ing for such qualities. At times this book might seem annaliste in the sense of recounting “one damn thinker after another.” Moreover,ashortapology as to whythis work will be largely an attempt to describe past thinking using the his- torical research of others is required. First,theologyhas always drawnonthe past generations’ theologizingasits life-blood,hence the need to present move- ments and thinkers in some sort of historicalorder and with full assistance from the work of the respective experts on each period. That is to resist the temptation for modern theologians to ignore both the sequence of primary sources and rel- evant historical theological scholarship in ahurry to annex the realm of “the tra- dition” and to dispose of it like its property.Thiswork intends to counter the ten- dency among theologians to treat history badlyand anachronistically. For, employing postmodernism as afig leaf for such shameful behaviour,such mod- ern theologyasserts that there is no such thing as history,onlythingsinthe past that can be made useful, likethe odd original fireplaceinone’shi-tech dream home. Ideas, one is told, get “receivedaccording to the mode of the receiver” (it- self are-conditioned idea from Thomas Aquinas) and that justifies pinning a modernidea to an ancient name, and colonizingit.¹ It is hence understandable that some contemporary theologyprefers to escape from the contingents of past traditions and prefers to deal in moregeneral discourse of meta-ethical nature with reference to “community”, “hospitality”, “inclusion.” However,for all this unfortunate behaviour towardsthe past (those who col- onise it and thosewho ignore or patronise it), there are plenty of examples of exemplary practice in allowing the voices of the past to be heard in concert, even if the perfect eludes us. JaroslavPelikan’s TheChristianTradition comes to mind, as does Bernard McGinn’s ThePresence of God. Multi-authored attempts are something different,but one stands in aweand admiration before the (Prot- estant) Handbuch der Dogmen-und Theologiegeschichte and the (Catholic)Hand- buch der Dogmengeschichte. One or two attempts at the history of exegesisare also inspiring.Henri Brémond’s Histoire littéraire du sentimentreligieux en France is more specialized yetinits own way “immense.” Alister McGrath’s Ius- titia Dei continues to offer much for understanding the development of “Justifi- John F. Wippel, “Thomas Aquinas and the Axiom ’What is Received is ReceivedAccording to the Mode of the Receiver’”,inAStraightPath: EssaysinHonor of Arthur Hyman, ed. Ruth Link- Salinger(Washington,D.C.: The Catholic University of America Press, 1988), 279–89. Brought to you by | New York University Bobst Library Technical Services Authenticated Download Date | 5/18/15 9:28 PM 2 Introduction cation,” and provided that author with atracing flaretoguide his subsequent, popularintroductions to Christian theology. Second, in attemptingtobesynthetic about aperiod or aschool or athinker from the past,drawingonagoodlyamountofteamwork is appropriate.Ifare- spected contemporary scholar(or two or three) has written abook on the theme of Providence(or its cognates) in x, then it not onlysaves time in the attempt to allow awider picture to emerge,itisanact of collegial trust to resist the urge always to go back ad fontes and re-read the primary texts for oneself. Obviously importantthingscan be missed even by the best scholars, but not every piece of scholarship needstobelike the dissertation, with afixed amountofprimary ma- terial from acertain provenance, whose secrets yetneed to be broughtinto the sunlight.Agood monograph on ‘Providence in x’ will point one to the key pri- mary texts, wherethe argument turns, or is pithilysummedupbythe original author.Hencesomething of that flavour should come through.Nofurther or lon- gerapology needs to be made for the reliance on secondary sources. Secondary sources which are studies based on primarysources have done the work of se- lecting and compressing that awork of this sort very much needs. It strikes me as something almostdisrespectful to relyonour own three-hour dip into a commentary or atreatise when there is awork devoted to that text that took three or moreyears in the researching.Creativity comes in the use and interweav- ing of research of others, and often in going through the secondary sources to the primary ones, when specific questions related to Providence go unanswered. This will involvedivinginto primary sources at manypointswherethe thing remains unexplored, or the questions one has to ask are somehow different.Yet what is to be avoided is large paraphrase of chunks of primary text, unless it comesfrom a text that has not yetbeentranslated. Furthermore, one looks at specialist studies partlybecause they oftenaim to put texts in their contexts. ThereforeChurch History or,rather,thatwhich is re- flected in the primary textsofChristian theologyand spirituality through the years and accordingtocontext,isinvaluable when heard as much on its own terms as possible, not least for this particular doctrine: Providence. ForChurch History dealswith as amatteroffirst importance the perceptions of God’sdeal- ingswith his people. Church History is invested in understanding how the way people have regarded Providencehas in turn made adifference to how they re- ceivedbiblical and historicalteachinganterior to themselves, and how they themselvesthen added to the growingtradition. The biblical texts themselves in turn stand as records of how the history of God and humanity in particular times and places was graspedand interpreted. This re-appropriation went on even duringthe biblical period: bookslike those which make up the so-called “Wisdom Literature” emerge from aself-understanding of writers representing Brought to you by | New York University Bobst Library Technical Services Authenticated Download Date | 5/18/15 9:28 PM Introduction 3 apeople that is quite wellaware of its ownhistorical “situatedness.” In the chapters after this one we shalllookafresh at some of these texts,from the bible as interpreted by Christian theologians and the Christian tradition (with some reference to Jewishthought too). (Itmight be said here that intentionally faithful reading of authoritative Scripture is likelytohavemore to illuminate the biblical text than fanciful use of Scripture for rhetorical effect: proof texting proceedsonthe idea that someone else has alreadyestablished the link between averse and adoctrine: this of course is not asufficient wayofhearing the bible, but it is arguablybetter than modernallegorical readings wherethe Scriptural text is melted down to one idea-e.g. “exodus” and then re-fashioned into some modern cause.EvenG.Gutierrez said too much was made of “the exodus” by liberationisttheologians.)
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