EuroJTh (2007) 16: 2, 113-119 0960-2720

The Church and the churches: A Dogmatic Essay on Ecclesial Invisibility R. Michael Allen Wheaton College, USA

SUMMARY related to four foci: the doctrine of God, the of salvation, eschatology, and the relation of true and false I will sketch a dogmatic account of the Church and the churches to the Church. The dogmatic necessity of the churches - thereby reframing a Reformed affirmation invisible Church within will be suggested, of Christian unity - in light of the observable splintering and the effects of such a doctrine for assessing denomi­ of the institutions and contexts tied to Christendom. In national divisions and the place of ecumenism within the so doing, the life of the Church will be considered as salvific economy will be noted.

* * * * * * * *

RESUME salut, l'eschatologie, et la relation des Eglises authenti­ Cet ouvrage est une etude dogmatique sur l'Eglise et les ques et inauthentiques avec l'Eglise. 11 _montre la neces­ Eglises, qui repense la doctrine reformee de l'unite chre­ site dogmatique de la doctrine de l'Eglise invisible et tienne, en prenant en consideration les divisions en ins­ indique les consequences de cette doctrine quant a la titutions et mouvements divers au sein de la chretiente. fac;on de considerer la multiplicite des denominations II aborde le sujet de la vie de l'Eglise en rapport avec ecclesiastiques, ainsi que la place de l'cecumenisme clans quatre themes de : la doctrine de Dieu, l'economie du l'economie du salut. * * * * * * * *

ZUSAMMENFASSUNG Brennpunkte betrachtet: die Lehre von Gott, die Heils­ geschichte, Eschatologie und die Beziehung von wahren lch skizziere eine dogmatische Darstellung der Kirche und falschen Kirchen zur Kirche. Die dogmatische Not­ und der Kirchen im Lichte der beobachtbaren Zersplit­ wendigkeit der unsichtbaren Kirche innerhalb der Ekkle­ terung von lnstitutionen und Zusammenhangen, die siologie wird aufgezeigt und die Auswirkungen so einer mit dem Christentum verbunden sind. Dabei wird eine Lehre auf die Bewertung denominationeller Trennungen reformierte Bejahung der christlichen Einheit neu for­ und auf den Ort der Okumene innerhalb der Heilsge­ muliert. Das Leben der Kirche wird in Bezug auf vier schichte wird registriert. * * * * * * * * I. Toward a Dogmatic Ecclesiology of lingered graciously in careful thought over matters Ecumenical Expectations of ecclesial practice and, in particular, liturgical Contemporary discussions of ecclesiology and ecu­ formation amongst the varied ecclesiastical com­ menism have integrated a variety of disciplinary munions. Thus documents like the World Council concerns, suggesting the importance of socio­ of Churches and Order Commissions 's justi­ historical, politico-ideological, even economic fiably well-noted ", Eucharist, and Minis­ methods of investigation. 1 At their most influen­ try," have tailored the ecumenical enterprise along tial moments, recent ecumenical discussions have culniral-linguistic lines. Following theorists like

Euro}Th 16:2 • 113 • R. MICHAEL ALLEN •

Alasdair Macintyre and George Lindbeck, Ludwig ceed from the confessional texts of the post-Ref· Wittgenstein and Clifford Geertz, the commo­ ormation Reformed tradition, thereby sketching nalities and differences of practice within varied what ecumenical expectations might be dogmati­ denominations and churches have been the focus cally appropriate within this particular confessional of relatively traditional ecumenical efforts. context. In a different vein, however, have been the ide­ ological pursuits of radical inclusivity within the mainline denominations and amongst minority II. The Church of the Transcendent and factions of other communions. In these situations, Triune God ecumenism has followed the path of broader cul­ The Church lives in the space provided by God. tural engagement: relativism and tolerance have That God makes space for the Church's life entails been brandished as moral commonplaces for the the distinction of God and Church. Just as God embrace and encouragement of a bevy of socio­ and world must be distinguished by the doctrine culniral and indeed ecclesiastical practices and of creatio ex nihilo, 4 so also the Church and the professions. Oftentimes the inclusivist agenda has triune God are differentiated by the doctrines of been (sub) merged within the aesthetics, or even the calling, vocation, and election ·(Eph. 2: 10). The participatory ontology, of the (to all appearances) Church's life and the divine life cannot be identi­ traditional ecumenical concerns noted above. fied or merged. 5 The lite of God freely precedes Whether couched in terms of sacramental and min­ and exists independently of the causal activities of isterial praxis or in the incarnational extension of the people of God. 6 The unceasing freedom of the the assttmptio carnis, to contemporary ecclesiastical Lord finds ultimate expression in the claim that the embrace of varied sexualities and liturgical plural­ incarnate Son of God did not circumscribe the life isms, ecumenical theory has been driven towards of the second person of the . 7 Even more so, visible points of contact. These tangible common­ the "body of Christ" does not directly, nor exten­ places may be inherently ecclesiastical (liturgical) sively, represent the Son's identity. 8 or generically culniral (tolerance, inclusivism), yet The Church docs live, however, and this must they pursue the conversational task of ecumenical be attributed solely to the determination of God's reflection ( oftentimes strictly) with reference to the Word to shape this community.9 Therefore, the life visible actions of the churches. 2 of the Church and the divine life must be asym­ A dogmatic theology of the Church involves an metrically ordered as speaker and listener. 10 That approach befitting its object of sn1dy: investigation the Word precedes and provides in no way violates of the particular shape which the community of the freedom of the Church as a communal agent those gathered by and around the Word of God (e.g., reader and preacher of God's Word; cel­ takes in the economy of triune grace. 3 That this ebrant of Eucharistic feast). Rather, the transcend­ investigation limits itself to consideration of the ence of God qualitatively distinguishes the action people of the Word (rather than some phenom­ of God and this God's people such that ontological enological category) further implies that dogmatic competition cannot occur. 11 The Spirit mediates ecclesiology will critically appropriate the confes­ the Word through these graced activities: morti­ sional understanding of Scripture for the sake of fying and vivifying in and proclamation, testitying to the Church which the Gospel creates. sanctitying the common elements for union with My task, then, will be to sketch a dogmatic account Christ in the . As David Willis puts it, of the Church and the churches. This sketch will "Holiness is not the opposite of creatureliness, but focus on the question of Christian unity in light of is the right use of creanireliness."12 God makes the the observable splintering of the instinitions and Church holy; thereby perfecting her concrete life as contexts tied to Christendom. In so doing, four uniquely formed for fellowship in Christ. foci will be considered: the doctrine of God, the A dogmatic account of the Church's life, there­ economy of salvation, eschatolog); and the relation fore, must attend to the ontological shape of of true and false churches to the Church. My goal the creanirely life of God's people, given by the will be to suggest the dogmatic necessity of the transcendent Lord of grace. Such metaphysical invisible Church within ecclesiology and note the clarification follows from the logic intrinsic to the effects of such a doctrine for assessing denomina­ Scripniral accounts of the triune God's self-revela­ tional divisions and the place of ecumenism within tion (Ex. 3:14; Isa. 46:5, 9-10). 13 The implicit the salvific economy. The present essay will pro- ontological judgments necessit.1ted by such texts

114 • Euro}Th 16:2 • The Church and the churches: A Dogmatic Essay on Ecclesial Invisibility • must precede and qualify later considerations of simul iustus et peccator. The creanirely being of the ecclesiology, lest the Church somehow occlude the redeemed people has been assumed in Christ and place of Christ himself. 14 glorified in his raising; the inclusion of the saints in this vicarious identity grounds the self-effacing nature of the Church's Gospel, as well as her attes­ III. The Church of the Electing God tation. The Church in the economy of divine grace That the Church is distinct from the world fol­ finds solus Christus, thereby mandating lows onlv from the freedom of God's election unto an extension of the material principle of the Refor­ fellowshfp with sinners through the Word (Jn. mation into extensive ecclesiological qualification 17: 14). Her common elements are sanctified bv and restraint. 20 God's acn1alizing call, wherein the divine declard­ tion sets apart that which is culnirally and histori­ cally nan1ral for distinctly supernaniral ends. 15 That Iv. The Wandering Church the Church participates in the economy of salva­ The Church wanders from bondage in and tion, therefore, involves the Church in the cove­ death to the awaited citv of God. 21 That her life nantal relation of Lord and servant, as well as the is marked by pilgrim expectations, simul iustus et eschatological sublimation of namre in the begin­ peccator, suggests that her constin1tion may be ning by grace at the end. Grace neither destroys, particularly difficult to discern in concrete history. nor merely perfects nanire; rather, grace perfects The battle for of personal salvation may namre through a disruptive event which must be be paralleled by the quest for discernment of the classified as mortification and vivification. 16 Not Church's true visible unity; trne fellowship is "hid only ecclesiology more broadly, but the churchly with Christ in God" (Col. 3:3).22 Such epistemo­ fellowship considered under the rubric of ecumen­ logical caution is not in vogue within the recent ism remains tethered to God's of a ecumenical and ecclesiological literature. In fact, people. The unity of the Church beckoned forth by the distinction between the visible and invisible in prayer (Jn. 17:21-22) follows the pursuit Church has been lambasted as of late, by Roman of ecclesial sanctification (Jn. 17: 17, 19). However Catholic and mainline ecclesiologies which have this unitv is to be considered must be tied to the proposed a patently visible Church or none at all. 23 manner ;n which Jesus's sanctification involves that From Bonhoeffer's worries during the Nazi era, to of his people. the pleas of narrative theologians of hope during Dogmatic ecclesiology, therefore, requires that the n1muln1ous Sixties, to the bold anti-secular the Church be considered not only subsequent to posniring of the Radical Orthodoxy movement, Trinitarian orthodoxy (in the vein of Nicaea), but the invisibility of the Church has been denounced soteriological orthodoxy (as clarified in the Prot­ as a flight from responsibility and reality to sectari­ estant confessions). Differences between Roman anism and fantasy 24 Rather than recede into some Catholicism, Eastern Orthodoxy, liberal Kultur­ idyllic realm of ecclesial remove, the Church's con­ protestantismus, and confessional evangelicalism crete practices have been the ontological and pas­ flow through the doctrine of salvation (e.g., justi­ toral focus of recent ecumenical efforts.25 fication) to the nan1re of mediation in the Church Yet the Church of the Word cannot accept such (e.g., sacraments, authority). 17 The shape ofsoteri­ terms and allow ecclesial definition to proceed in ology, then, affects the concrete life of the Church an immanent fashion, for the Word which makes and suggests the manner by which communal alive must first kill. 26 That the Spirit continually existence will form around the Word. A Reformed inspires the life of the Church around the Word in soteriology which emphasizes the continuing no way minimizes the need for the Spirit's illumi­ integrity of humanity and created nature, even in nation of proper acknowledgment of the Church the , will restrict speech about the and Word. The visibility of the Church, therefore, Church's life in nan1re-appropriate ways (finitum involves what John Webster has called a "spirin1al non capax inftniti).18 The Church will not be bur­ visibility"27 That is, her trne manifestation cannot dened with divine tasks, nor will the sanctifying be considered an universally-perceptible truth calling out of these people be withdrawn from available to all. 28 Quite to the contrary, the Nicene its broader redemptive-historical context. 19 The marks of the Church confess belief; not observa­ Church exists as people elected for service, marked tion, of the Church's life as one, hoh; catholic, only by God's mortifying and vivifying speech, and apostolic. The Spirit alone makes known the

Euro]Th 16:2 • 115 • R. MICHAEL ALLEN •

Church's veiled glory. the Word. 36 Ontological pass1v1ty - dependence The invisible Church lives as a concrete people upon the life-giving Spirit - cannot be likened veiled by the flesh and made visible in the Spirit. to phenomenological laxity, nor can it facilitate a That is, the Church's invisibility is an epistemo­ docetic ecclesiology which spirinializes the mate­ logical limitation.29 Is it merely an epistemologi­ rial by abolishing it. 37 The spiritual character of the cal principle? The Westminster Larger Catechism Church works through crean1rely mediation, attes­ defines the invisible Church as "the whole number tations which hearken in human voice and sym­ of the elect, that have been, are, or shall be gathered bolic testimony. Even champions of the invisibllity into one under Christ the head."30 This definition of the Church affirm the mandate to vigorously distinguishes these elect members of Christ onto­ work for the purification of the visible churches.38 logically- as those gathered to live united in Christ Her concrete life, however, can never be ascribed - privileging the antic over the noetic.31 The actual metaphysical necessity, for her life follows from number composing the Church visibly and invis­ God's election. That is, the Nicene Creed confesses ibly differs, because the visible Church as mixed credo ecclesiam: "I believe the Church," rather than multin1de includes the elect and those who pro­ "I believe in the Church."39 This dogmatic point fess faith, but already have or yet will fail to perse­ simply affirms the sanctification of this creanirely vere in faithfulness. At this point the argument for company for divine use in the ministry of reconcili­ invisibility by Barth falls short, insofar as he fails ation (2 Cor. 5:18ff.). As with the spirinial pres­ to ground adequately the epistemic invisibility in ence of Christ in the visible words of washing and an ontic reality under the rnbric of divine election/ feasting, so the ecclesial life will be only spiritu­ predestinatiori. The provisional communion of the ally discerned because eschatologically limited: as reprobate within the commttnio sanctorttm marks Christ is absent from the table physically (because the primary need for a doctrine of the invisible ascended physically), so the Church will fail to evi­ Church - the elect only to be revealed in defini­ dence concrete obedience in any perfect or unceas­ tive fashion at the eschatological judgment - which ing measure:•0 Barth shies from, apart from relatively reticent admissions of divine providence. Only secondarily does the invisibility of the Church serve to high­ V. The Invisible Church, True Church, light the sinful-yet-justified nanire of the Church's and false churches witness, wherein even the trnly redeemed are less The Church enlivened by the Spirit of the Word than patently obedient in their' attestation. Care in transgresses all socio-cultural boundaries (Gal. distinguishing these two uses of the doctrine - as 3:28; Eph. 2:11-22). Communion enjoyed by well as maintenance of both - will be necessary in those gathered around the pulpit, table, and font, addressing the quest for trne unity. involves fellowship with fellow saints across the Invisibility marks the life of the Church due to globe and through the cenniries (the commttnio her eschatol~gical placement (Jn. 17: 11). 32 That sanctorum). Yet the typical observer will see any­ the triune God has made space for her being in the thing but joyful fellowship among those within wake of Christ's passion and with anticipation for the churches of the twenty-first cennuy Denomi­ his glorious return marks her life with unfulfilled nations abound; proselytism continues; anathemas expectation. Christ's vindication has been distin­ remain. A theology of the Church must address the guished as "first frnits" from the long-awaited concrete plethora of churches. resurrection of those in Christ (1 Cor. 15:23).33 The invisibility of the Church does not directly Thus the New Covenant promises have yet to be solve the dilemma of relating at instin1tional levels, enacted in their fullness, leaving the makeup of the for the invisibility applies primarily to individuals Church mixed rather than a strictly regenerated within churches. 41 Contrary to some Lutheran ren­ membership. 34 This eschatological context leads G. ditions of the invisibility doctrine, its purpose is C. Berkower to claim that "the continuity of the primarily to note the presence of a mixed multi­ Church becomes visible in hope."30 The eschato­ n1de within the people of God and only secondar­ logical invisibility of the Church, therefore, extends ily to distinguish the just activities of the Church ecclesiology along the principle ofsola fide. amidst the enduring sinfulness of the as-yet-not­ Yet the invisible Church resides in the vis­ fully-redeemed saints.42 Yet the invisibility of the ible Church, partaking of the ordinary "means Ch{1rch does affect the life of the churches and of grace" found in her consecrated ministiy of therefore dogmatically precedes consideration of

116 • EuroJTh 16:2 • The Church and the churches: A Dogmatic Essay on Ecclesial Invisibility • the trne Church and the false churches. That there and visible only to the eyes of faith, and in so doing are churches does not necessarily reflect sinful be on the pilgrim path ofholiness.51 failure to maintain unity, except when such multi­ plicity reflects differences other than geographical diversity. 43 Disunity for reasons of petty difference, Notes scandal, or (worse yet) theological division reflect 1 Many th,mks to Prof. Henri Blocher for his gracious failures to appropriately maintain Christian com­ comments - marked by encouragement and percep­ munion. Thus the Reformers and their confessional tive analysis - on an earlier version of this essa\: heirs sought to note the marks which characterize 2 For an ~xcellent survey of recent literature oi1 the integration of sociological analysis (particularly of the life of a tme, though perhaps less than ideal, the communitari,m style) and contemporary ecclesi­ Church in hopes of identifying the churches with olog); see St,mley J. Grenz, "Ecclesiolog);" in Tbe which one ought to fellowship. Cambrid._qe Companion to Postmodem Theology (Cm1- The true marks of the Church are the preach­ bridge Comp,mions to Religion; ed. Kevin J. Van­ ing and reception of the pure Word of God and hoozer; Cm1bridge: Cm1bridge University Press, the right administration of the two sacraments.44 2003), 252-268. Later confessional documents and orthodox dog­ 3 John Webster, "On Evangelical Ecclesiolog\;" 111 matics included the appropriate exercise of church Confessing God: Essays in ~ Cbristian Dogm:J.iics II discipline as a third mark; however, this was likely (London: T &T Clark, 2005), 153-154. included within the Word and sacraments in ear­ 4 J,met Martin Soskice, '1\thens and Jemsalem, Alex­ 'mdria and Edessa: Is there a Meuphysics of Scrip­ lier formulations and ought be seen as an expan­ nire?" I]ST 8, no. 2 (2006), 153. sion for clarification, rather than addition of an 5 contra Henri de Lubac, Catholicism: Christ and the 45 alien principle. Nevertheless, these marks do not Common Destiny ofMan (tr,ms. Lancelot Sheppard remove the invisibility of the Church. Rather, they ,md Elizabeth Englund; San Fr,mcisco: Ignatius, are touchstones by which the visible Church might 1988), 53, 73, 82, 88, 127, 196. be tested and found acceptable as an instmment 6 Webster, "On Ev,mgelical Ecclesiology," 156-158. and witness of the Gospel. 46 7 E. David Willis, dtlvin's Catholic Cl1ristolorrv: The Thus the invisibilitv of the Church must be ade­ Function of the So-Called Extra Call'inistic;tm in quately acknowledged - not removed - in each of CalJJin's Theology (Studies in Mediev,tl and Refor­ mation Thought 2; Leiden: E. J. Brill, 1966), 26- its two manifestations, albeit differently. 47 Regard­ 60. ing individual hypocrisy, church discipline can and 8 Lm A. McFarland, "The Bodv of Christ: Rethink­ must be enacted faithfully; yet such efforts, no ing a Classic Ecclesiological Model," I]ST 7, no. 3 matter how well-intentioned, will never remove (2005), 244-245. cf. Karl Barth, Church Do._rrmatics all hypocrisy from the Church. 48 Only the eschato­ IV/l: 667-668 (hereafter CD). logical judge, Jesus Christ, will decisively separate 9 Webster, "On Evangelictl Ecclesiology," 154. the righteous from the unrighteous (Mt. 13:24- 10 John Webster, "Christ, Church, and Reconciliation," 30, 47-58).49 Similarly; regarding ecclesial sinful­ in T#Jrd and Cburch: Essavs in Christian Dorrmatics ness amidst the life of even the righteous, hidden (Edinburgh: T & T Clark, 2001), 228; Cl;ristoph behind facades of flesh a11d failure, the Church can Schwobel, "The Creanire of the Word: Recovering the Ecclesiolog)' of the Reformers," in On Being tbe and must listen to the Word and allow her wit­ Church: Essays on the Cbristian Community (ed. Colin ness - in Word and - to be tested bv E. Gunton ,md D,miel W. Hardv; Edinburgh: T & the Gospel (semper refarmanda). False churches wifl T Clark, 1989), 122; Martin Luther, WA 8~491. be shunned, such that the Church may be unified 11 Kathryn Iumer, Jesus, Humanity, and the 1hnity: gradually; imperfect!); but concretely in some fash­ A Brief (Mi1meapolis: Fortress, ion through the varied lives of the tme churches. 2001), 2-4. That is, the division of churches into true and 12 David Willis, Notes on tbe Holiness of God (Grand false may incrementally aid the guest for unity by Rapids: Eerdmans, 2002), 48. making explicit the grounds for true fellowship, 13 Matthew Levering, Scripture and Metapbysics: adequate witness to the Gospel. The most difficult Aquinas and the Renewal of 1hnitarian Tbcolo..rfY (Challenges in Contemporary Theolog)'; Oxford: decisions will undoubtedly involve the provisional Blackwell, 2004), 47-74; Brevard S. Childs, Exodus: judgments about varying degrees of faithfulness to A Critical, Theological Commentary (OTL; Lou­ the Word and different levels of failure to rightly isville: Westminster, 1974), 83; pace R. Kend,tll administer the sacraments.50 Such witness will cer­ Soulen, "YHWH the Triune God," Modern Theol­ tainly remain "daily advancing," though imperfect ogy 15 (1999), 34.

Euro}Th 16:2 • 117 • R. MICHAEL ALLEN •

14 Tanner,Jesus, Humanity, and the Trinity, 20-21; Web­ 24 Dietrich Bonhoeffer, Discipleship (Minneapolis: For­ ster, "On Evangelical Ecclesiolog);" 179; Douglas tress, 2001), 113; Robert Jenson, Systematic The­ Farrow, Ascension and Ecclesia: On the S(qnificancc of ology (2 vols.; New York: Oxford University Press, the Doctrine ofthe Ascension for Ecclesiology and Chris­ 1997-1999), 1:205-206; 2:211-227; John Mil­ tian Cosnwlog_v (Grand Rapids: Eerdmans, 1999), bank, The T#Jrd Made Strange: Theolo._fiV, Language, 259;pace de Lubac, Catholicism, 53 (but see 363). Culture (Oxford: Blackwell, 1997), 159-165. 15 Karl Barth, "The Real Church," SJT3, no. 3 (1950), 25 See, e.g., J•unes J. Buckley and David S. Yeago, eds., 341-342. Knowing the Triune God: The l#Jrll ofthe Spirit in the 16 George Hunsinger, "Klptized into Christ's Death: Practices of the Church (Grand Rapids: Eerdm,ms, Karl Barth and the Fun1re of Rom•m Catholic The­ 2001), 8; see the recent criticisms bv Nicholas ology," in DisruptiFe Grace: Studies in the Theology of Healy, "Practices and the New Ecclesi~logy: Mis­ Karl Barth (Grand Rapids: Eerdmans, 2000), 269- placed Concreteness?" !]ST 5 (2003), 287-308. 270; Colin E. Gunton, "Creation: (2) The Spirit 26 Forde, "The Word that Kills .md Makes Alive," 11- Moved Over the EKe of the W.lters. The Holv 12. Spirit and the Created Order," in Father, Son, and 27 Webster, "On Ev,mgelical Ecclesiology," 175, 179; Ho~v Spirit: Essays toward a Fully Trinitarian Theology Barth, CD IV/l: 654. (London: T & T Clark, 2003), 109-110, 112, 118; 28 Barth, "The Real Church," 338-340; idem, CD pace de Lubac, Catholicism, 283-284. IV/l: 654. 17 Willis, Notes on the Holiness of God, 94: For ex•m1- 29 Webster, "On Ev,mgelical Ecclesiology," 181-182. ple, Roman Catholic doctrine supphmts the tme 30 Westminster Larger Catechism 64. humanitv of the sacr,unental elements •md, simi­ 31 pace John Mumly, "The Church: Its Definition in larly, the°Clmrch by their participation in the divine Terms of 'Visible' ,md 'Invisible' Invalid," in Col­ movement (deification or theopoeisis). In this wa;; lected Writings of]olm Murray, vol. 1: The Claims of neither nor pap,ll infallibility Truth (Edinburgh: Rumer of Tmth Tmst, 1976), takes the crean1relv 1unire of the communio sancto­ 231. rum seriously enmigh; contra de Lubac, Catholicism, 32 Forde, "The Word that Kills and M•lkes Alive," 286. 2; Douglas Farrow, "Eucharist, Eschatology, and 18 Adrienne Dengerinck Chaplin, "The Invisible and Ethics," in The Future as God's Gift: Explorations the Sublime: From Participation to Reconciliation," in (ed. David Fergusson and in Radical Orthodoxy and the &farmed Tradition: Marcel Sarot; Edinburgh: T & T Clark, 2000), 205, Creation, COJ'enant, and Participation (ed. J•unes 214; idem, Ascension and Ecclesia, 3 K. A. Smith •md J•unes H. Olthuis; Grand Rapids: 33 Colin E. Gunton, "The Church and 's Baker Academic, 2005), 90-91, 104;pace de Lubac, Supper: 'Until He Comes.' Towards •Ul Esch;ltolog)' Catholicism, 211. of Church Membership," in Father, Son, and Holy 19 Westminster Confession of Faith XA'Viii.3; see Spirit, 224. Micluel Horton, "Participation •md Coven,mt," 34 Calvin, Instin1tes of the Christian Religion, IV.i. l 3; in Radical Orthodoxy and the Reformed Tradition, on the partial fulfillment of the "new coven.me" 129-132; George Hunsinger, "Fides Christo For­ promises ofJer. 31, see R.iclurd L. Pratt, Jr., "Infant nuta: Luther, Barth, .md the Joint Declaration," in Baptism in the New Coven•mt," in The Case far The Gwpel of justification in Christ: Where Does the C0J1enantal Infant Baptism (ed. Gregg Strawbridge; Church Stand Today? (ed. W.lyne C. Snumne; Grand Phillipsburg, NJ: Presbyterian & Refom1ed, 2003), Rapids: Eerdmans, 2006), 77-78. 168-169; pace Henri Blocher, "Old Covenant, New 20 Suggestions of this in Calvin, Instin1tes, IV.i.21, 27. Covenant," inAhvays Reforming: Explorations in Sys­ Calvin helpfol!y notes the fittingness of confessing tematic Theology (ed. A. T. B. McGowan; Leicester: " of " immediately after confession of Apollos, 2006), 247-248. the "communion of saints." See Gerhard 0. Forde, 35 Berkouwer, The Church, 194. "The Word that Kills •llld Makes Alive," in Marks of 36 Westminster Shorter Catechism 88; Westminster the Body ofChrist (ed. Carl E. Braaten and Robert W. Larger Catechism 35, 153-154; Westminster Con­ Jenson; Gr.md Rapids: Eerdm,ms, 1999), l;pace de fession of Faith xxvii.3; Calvin, Institutes, IV.i.4-5. Lubac, Catholicism, 226. 37 l:mner, Jesus, Humanitv, and the 1rinitv, 71-73. 21 First Helvetic Confession xi; see Augustine, City of 38 Belgic Confession, n,;iii; Barth, CD IV/l: 653- God, I.35. 654; Calvin, Institutes, IV.i.7. 22 G. C. Berkouwer, The Church (Snidies in Dogmat­ 39 Berkouwer, The Church, 10; Calvin, Institutes, ics; trans. J•m1es E. Davison; Grand Rapids: Eerd­ IV.i.2. m.ms, 1976), 178-182. 40 Barth, CD IV/l: 662. 23 De Lubac remains a notable exception (to some 41 Scots Confession xvi. extent); see Catholicism, 72, 273, 292, 363 (but see 42 Calvin, Institutes, IV.i.7; Westminster Confession of 53). Faith x.-...:.1; First Helvetic C01yession xvii; pace I. U.

118 • Euro}Th 16:2 • The Church and the churches: A Dogmatic Essay on Ecclesial Invisibility •

Dalfi:rth, "The Visible and the Invisible: Luther's Belgic Confession nix. Legacy of a Theological Theology," in England and 46 "Touchstone" (ad Lydium lapidem) comes from Germany: Studies in Theolq_qical Diplomacy (Studies Calvin, Institutes, IV.i.11. in the lnterculniral Historv of Christianitv; ed. S. 47 For careful response to both individual hypocrisy W: Sykes; Bern: Peter Lmg, 1982), 33-37;" •m? instinitional apostasy, see Belgic Confession 43 Barth, CD IV/l: 671; see Second Helvetic Confes­ XXlX. sion X'Vu. 48 Heppe, Reformed Do.._{{1natics, 666-667. 44 Second Helvetic Confession, X"Yn; Westminster 49 Calvin, Institutes, IV.i.13. Confession of Faith xxvii.4. 50 On the notion of such degrees, see Westminster 45 Heinrich Heppe, Reformed Dq_qmatics (ed. E. T. Confession of Faith xx"Yii.4-5; Calvin, Institutes, Rizer; trans. G. T. Thomson; London: Wakeman IV.ii.8. Trnst, nd), 668-670; see also Scots Confession xviii; 51 Calvin, Institutes, IV. i.17.

HISTORY FROM PATERNOSTER Eschatology and Pain in St Gregory the Great The Christological Synthesis of Gregory's Morals on the Book of Job Kevin Hester Hester shows that the spirimality of Pope Gregory the Great (c. 540-604) is that of a contemplative looking for Christ and finding him in the pain of this world. The coming judge who punishes is also the God who saves and he does so often through the very pain of human existence. Gregory's Christ is always the suffering servant and always the just judge of the final reckoning; dealing out both mercy and justice throughout the course of salvation history. In this contemplative the pain of this life will make sense and in the last judgment the great mystery of the divine purpose will be revealed. This work fills a void in Gregorian scholarship, which has too often under-emphasized his magnum opus. Kevin L. Hester is Assistant Profrssor of Theology and Church History, Free Will Baptist College, Nashville, Tennessee. 978-1-84227-437-8 / 229 x 152mm / l 70pp I £19.99 Luther as a Spiritual Adviser The Interface of Theology and Piety in Luther's Devotional Writings Dennis N gien The aim of this book is to unfold the pastoral side of Luther, drawing on the spirimal insights he offers to people of high and low estate. His pastoral writings arc devotional and catechcctial in shape and intent, yet not devoid of rich theological substance. They arc the exercises of Luther's basic calling as a theologian-pastor, and arc the concrete illustrations of the interface of theology and pier~; the former being the abiding presupposition of the latter. Ngicn's work reveals Luther as a theologian of the cross at work in the pastoral context. Dennis Ngien is Research Professor ofTheologv at Tvndalc University College and Seminary, and founder of the Centre for Mcnrorship and Theological Retl cction, Toronto, Canada. 978-1-84227-461-3 / 229 x 1s2mm / 208pp I £19.99 Trinitarian Spirituality John Owen and the Doctrine of God in Western Devotion Brian K. Kay This work examines the problem of how to connect the historic doctrine of rhe Trinity to Christian devotional practice. Two criteria for a successti.tl Trinitarian spirimality are proposed: that of drawing significantlv from nuances of the classic formulations of the doctrine; as well as dealing with the mode of original Trinitarian selt:disclosure, that is, the unfolding biblical doctrine of the historia salutis. Various historical atte~pts at articulating a method are examined, with special emphasis given to the Puritan John Owen. Brian K. Kay is Senior Pastor, Trinitv Presbyterian Church, San Luis Obispo, California 978-1-84227-408-8 / 229 x 152mm/ 228pp / £19.99

Paternoster, 9 Holdom Avenue, Bletchley, Milton Keynes MKI lQR, UK

EurojTh 16:2 • 119