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The Way to God Or God's Way to Us: the Theologies of Edward Farley and James Mcclendon in Critical Dialogue

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The Way to God Or God's Way to Us: the Theologies of Edward Farley and James Mcclendon in Critical Dialogue Marquette University e-Publications@Marquette Dissertations, Theses, and Professional Dissertations (1934 -) Projects The Way to God or God's Way to Us: The Theologies of Edward Farley and James McClendon in Critical Dialogue Thomas W. Harrington Marquette University Follow this and additional works at: https://epublications.marquette.edu/dissertations_mu Part of the Religion Commons Recommended Citation Harrington, Thomas W., "The Way to God or God's Way to Us: The Theologies of Edward Farley and James McClendon in Critical Dialogue" (2011). Dissertations (1934 -). 108. https://epublications.marquette.edu/dissertations_mu/108 THE WAY TO GOD OR GOD’S WAY TO US: THE THEOLOGIES OF EDWARD FARLEY AND JAMES MCCLENDON IN CRITICAL DIALOGUE by Thomas W. Harrington, B.A., M.Agr., M.Div. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin May 2011 ABSTRACT THE WAY TO GOD OR GOD’S WAY TO US: THE THEOLOGIES OF EDWARD FARLEY AND JAMES MCCLENDON IN CRITICAL DIALOGUE Thomas W. Harrington, B.A., M.Agr., M.Div. Marquette University, 2011 A lively theological debate in recent decades has been the dispute over theological method between “revisionist” and “narrativist” theologians. To explore and evaluate this debate I consider the work of “revisionist” theologian Edward Farley and of “narrativist” theologian James William McClendon, Jr. Farley’s method calls, first, for an attempt to uncover faith realities that can be directly perceived, such as the faith community’s efforts to remove ethnic boundaries, and, second, for an endeavor to examine how such realities indirectly demonstrate the existence of additional faith realities, such as the character of God. In contrast, McClendon’s method calls for an attempt to ground doctrine in various sources, such as experience, community and the narrative of Christian tradition, but most especially in the narrative of Scripture, conceived of as the word of God. An endeavor to address adequately their understandings of theological method requires not only a direct analysis of the methods themselves (set forth in chapters 1 and 2) but also an examination of how these methods may be applied in the construction of doctrine. Thus, (in chapters 3 and 4) I consider the manner in which Farley’s and McClendon’s methods inform their doctrines of God. Finally, (in chapter 5) in dialog with other commentaries on their work, I present an assessment and comparative evaluation of their theological methods and doctrines of God, demonstrating strengths and potential deficiencies in each case. I conclude that there are some significant differences between Farley’s and McClendon’s projects. For instance, they vary from one another in how they conceive of the identity of Scripture. For Farley, the Bible is chiefly a text that the faith community has “made,” and it is one means (among others) through which one can uncover the realities of faith; for McClendon, Scripture is primarily a text in which God speaks (through humans), and it is thus a text through which God can “find” us. Another related difference is in where they place authority as the basis for developing doctrine. Farley locates this authority chiefly with the contemporary ecclesial community, while McClendon places it primarily with the narrative of Scripture. i ACKNOWLEDGMENTS I am indebted to many people for their help and support in what has been a long journey, with many twists and turns, in completing this dissertation. I am especially grateful to my dissertation director, Dr. Bradford Hinze. Not only did he faithfully stand beside me during this journey, but he also consistently provided me with extremely insightful feedback and guidance. I particularly appreciate his persistence in challenging me to try to go beyond what I thought I had the capacity to accomplish. I cannot conceive of a more patient, skilled and committed “theological coach.” I am most grateful to him. I would like to thank Dr. Lyle Dabney and Dr. Pol Vandevelde. My classes with Dr. Dabney, in which we studied the Trinity, Pneumatology, and the theology of Jürgen Moltmann, as well as my classes with Dr. Vandevelde, in which we studied the philosophy of language and the thought of Husserl, were deeply profound experiences for me. They showed me, respectively, how theology and philosophy can be powerful and difference-making and worthy of the best efforts of one’s life, and they both exemplify the creative type of scholarship that I aspire to emulate. I also want to thank Fr. Philip Rossi. He gave me my first substantial introduction to the realm of theological method, as debated by the likes of Hans Frei, George Lindbeck, and David Tracy. When I read their works, I knew that I had found that aspect of theology that would be of crucial interest to me, most likely for the remainder of my theological career. Although there is not a direct correlation, the kinds of methodological issues with which these figures have grappled was what eventually inspired me to focus upon the work of Edward Farley and James McClendon. Although my interaction with Dr. Ralph Del Colle has been comparatively limited, his input and direction, especially when I was first beginning my dissertation project, were quite helpful. This project has also benefitted from my interaction with both Dr. Edward Farley and Dr. James William McClendon, Jr. Both Professor Farley and Professor McClendon, before his death in October 2000, were gracious enough to dialogue with me through personal correspondence. And, this correspondence allowed for at least an intended focus and clarity that would have been palpably lacking with this project otherwise. I would also like to thank a few other scholars from whom I have had the privilege to learn, whether in the context of course-work or not. I am especially grateful to Dr. Bert Dominy, formerly of Southwestern Baptist Theological Seminary, before it ii was overtaken, and to Dr. Curtis Freeman, through his involvement with the National Association of Baptist Professors of Religion. Both of these scholars have offered ongoing support to me, as time has permitted, and they have demonstrated that, despite all the recent turmoil amongst Baptists, there is still a place for a moderate Baptist voice. I am grateful to them. Furthermore, I would like to thank the congregation of Northwest Baptist Church of Wauwatosa, Wisconsin, where I have served as pastor during most of my years at Marquette. I do not imagine that I will ever have the opportunity to work beside a more caring or loving group of believers. They have permanently and appropriately shaped me to always look for ways in which theology can be relevant for those seeking to live the faith in a world full of challenge. I would like to express appreciation to my parents, Dr. John and Beth Harrington, and to my brother, Clint Harrington. Most of all, I would like to express gratitude to my wife, Susan, and to our children, Will, Joe, and Helen. My work as both full-time student and full-time pastor has often meant sacrifices with my family. But, they, by far, have been my greatest support. I will never be able to fully express just how thankful I am for them. iii Dedicated to my grandfathers, both professors, both persons of unsurpassed character, both willing to give generously of their time and of themselves: In loving memory of Dr. Marion Thomas Harrington and Dr. William Boyd Hunt. iv TABLE OF CONTENTS ACKNOWLEDGMENTS ................................................. i TABLE OF CONTENTS................................................. iv INTRODUCTION .......................................................1 CHAPTER 1. EDWARD FARLEY’S THEOLOGICAL METHOD................8 Modern Theology’s Reliance upon “the House of Authority:” A Misguided Approach to Theological Method.........................9 The Crisis Faced by Modern Theology: Reality-Loss Farley’s Description of “the House of Authority” The “founding axioms” of salvation history and the principle of identity The three loci of sacred Scripture, dogma, and the institutional church Farley’s Critique of “the House of Authority” Critique of sacred Scripture Critique of the “founding axioms” of salvation history and the principle of identity Theological Method outside “the House of Authority:” Farley’s Theological Method of Ecclesial Reflection ...................21 Seeking Faith’s Realities as They May Be Found in the Faith Community Retrieving faith’s realities by means of phenomenological theology and through participation in the faith community itself Is phenomenological theology able to bridge the gap between the immanent and the transcendent? The operative principles of phenomenological theology Theological portraiture An excursus on Farley’s understanding of Schleiermacher’s notions of the “positivity of Christianity” and the “essence of Christianity” A Theological Eidetics of the Faith Community’s Structures of Language, Redemptive Existence, and Intersubjectivity World, life-world, and faith-world The faith community’s structure of language v An excursus on Farley’s understanding of “deep symbols” The faith community’s structure of redemptive existence The faith community’s structure of intersubjectivity The Faith Community’s Mediation of Realities: The Basis for Christian Doctrine The faith community as a determinate social world Toward an intersubjective theory of appresentation How the faith community mediates realities Conclusion......................................................78
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