EuroJTh (1997) 6:2, 111-130 0960-2720 • The Healing of Modernity: A Trinitarian Remedy? A Critical Dialogue With Colin Gunton's 'The One, the Three and the Many: God, Creation and the Culture of Modernity.' 1993. Cambridge University Press. £9.95 (paperback) • Die Moderne: eine trinitarische Antwort? • La Modernite: une reponse trinitaire? Craig Bartholomew, Cheltenham

ZUSAMMENFASSUNG Guntons Analyse der Moderne bzw. Postmodeme stellt ein wichtiges Beispiel Die postmoderne Wende hat neue fUr die Art kultureller Analyse dar, an Moglichkeiten fUr eine theologische der sich Christen beteiligen milssen. Kritik der Moderne erof{net. In diesem Allerdings ist zu bemerken, daP es einer Rahmen artikuliert Colin Guntons The stiirker nuancierten Analyse bedarf, um One, the Three and the Manyeine diesen in gropen Zilgen vorgetragenen trinitarische Antwort auf die Ansatz zu ergiinzen. Guntons Herausforderung der Moderne bzw. Verstiindnis der Postmodeme als Postmoderne. Gunton diagnostiziert die Spiitmodeme ist zu unterstiltzen. Problematik der Moderne als Loslosung Auperdem sind bedeutende von der Welt und vom Korper, die Gemeinsamkeiten zwischen Guntons Schwierigkeit, den Einen und die Vielen Theologie und dem Neocalvinismus in Beziehung zueinander zu setzen, das festzustellen. Die von Gunton im Problem der Homogenisierung und der Rahmen einer christlichen Antwort aut Wechselbeziehungen sowie den Verlust die Moderne / Postmoderne von Sinn und Wahrheit. Er schlii,gt ein vorgenommene Zentralisierung der trinitarisch-theologisches Heilmittel vor SchOpfu,ngslehre ist richtig, doch ist und ist darum bemilht, das Konzept der anzuregen, daP die Beziehung zwischen Wahrheit wiederzubeleben durch die Theologie und Philosophie sowie das Suche nach allgemeinen Ausmap, inwieweit die trinitarischen Transzendentalien, d. h. Vorstellungen, Transzendentalien eine adiiquate die, da die Welt Gottes SchOpfu,ng ist, christliche Antwort aut die Postmodeme von allen geteilt werden kOnnen. ermjjglichen, einer erneuten .. Gunton schlii,gt im Rahmen unseres Untersuchung bedilrfen. Ein Dialog Uberdenkens von Geschaffensein drei zwischen der neocalvinistischen Sicht Transzendentalien vor. Eine Theologie und Guntons Ansatz ist als potentiell der Wechselbeziehungen erfordert ein fruchtbar zu bewerten. richtiges Verstiindnis des Verhiiltnisses von SchOpfu,ng und Erlosung. Gunton weist auperdem auf die Perichorese als eine Transzendentalie hin, die uns hilft, Le toumant post-modeme a ouvert des die gottliche Ordnung richtig zu erfassen. pistes nouvelles a la critique theologique Drittens verweist er autdie Relationalitiit, de la modemite. Dans ce contexte, eine Transzendentalie, die aus dem l'ouvrage de Colin Gunton, L'Un, les Gedanken der Sozialitiit hervorgeht. Trois et Le Multiple, developpe une

EuroJTh 6:2 • 111 • Craig Bartholomew • reponse trinitaire CL la modernite et CL la propose le relationnel : c'est le concept postmodemite. Le diagnostic de Gunton transcendant qui resulte de l'idee de quant CL la modemite souligne le sociabilite. desengagement du monde et du corps, le L'analyse que fait Gunton de la probleme de l'articulation entre l'Un et modemite et de la postmodemite est un le multiple, le probleme de exemple signifi,catif de l'analyse l'homogenisation, la question culturelle CL laquelle les chretiens doivent relationelle, la perte du sens et de la se livrer. II est CL noter toutefois qu'une verite. Gunton propose un remede analyse plus nuancee est necessaire pour theologique trinitaire. II cherche CL completer cette approche sommaire et restaurer la notion de verite en ayant generale. Gunton comprend la recours CL des concepts transcendants postmodemite comme une modemite ouverts, c'est-CL-dire des concepts qui tardive. Il y a des ressemblances peuvent CLtre affirmes de tous parce que frappantes entre la theologie de Gunton le monde est la creation de Dieu. et le neo-calvinisme. Accorder comme il Gunton propose trois concepts le fait une place centrale CL la doctrine de transcendants CL notre re/lexion sur notre la creation pour repondre CL la pensee condition de creatures. Une theologie de modeme et postmodeme est juste, mais la relation presuppose une apprehension nous suggerons qu'il faudrait correcte de la relation entre creation et reexaminer la relation entre la theologie redemption. Gunton propose la et la philosophie et voir dans quelle perichorese comme un concept mesurelesconceptstranscendants transcendant qui nous aide CL penser trinitaires fondent une reponse correctement l'economie divine. La chretienne adequate CL la modemite. Un substantialite est le second concept dialogue entre le neo-calvinisme et transcendant que Gunton nous propose: l'approche trinitaire de Gunton devrait cela permet de penser correctement la produire des resultats fructueux. particularite. En troisieme lieu, il nous

D eading a book like Zahrnt's The Ques­ elucidation shall hope to illumine where we .llmon ofGod 1 alerts one to the extent to stand now, so laying the basis for an ap­ which the story of twentieth century the­ proach to a Christian theology appropriate ology is the story of a struggle to come to to the time. (11)3 grips with modernity. Since the late Gunton is a prominent representative 1970s the postmodem turn has however of a current renaissance in trinitarian opened. up possibilities for fresh assess­ theology4 and in The One, the Three, and ment ofthe relationship between theology the Many he seeks to show that a trinitar­ and modernity. Indeed, on all accounts, ian theology gives us real insight as to modernity, is in deep trouble. What is not how to heal modernity. The One, the agreed. upon is the diagnosis of the mal­ Three, and the Many thus embodies a ady from which it is suffering. In The One, major theological response to the the Three and the Many Colin Gunton (post)mQ

112 • EuroJTh 6:2 • The Healing of Modemity • raises. George Hunsinger has made the the imposition ofwill upon the alien world point that within the Evangelical tradi­ rather than integration with the good tion the neo-Calvinist theology ofBavinck order of creation. This modem disengage­ and Kuyper provides a fruitful point of ment has alienated humankind from the 5 dialogue with postliberalism • We believe world so that renewed consideration of the same is true of dialogue with Gunton's humankind as an integral part of the The One, the Three and the Many-the world is urgently required. neo-Calvinist tradition of Kuyper, Throughout this text Gunton is alert to Bavinck and Dooyeweerd provides a the fact that much in modernity is not fascinating point of comparison with new; here for example he parallels this 6 Gunton's approach. . spirit of disengagement with the ancient Greek Sophists, against whom Plato I. The Malady of Modernity wrote his Republic. Plato and Coleridge alert us to the importance of a philosophy Gunton does not discuss the precise of engagement. If there is a new element chronological boundaries of modernity. in modernity's disengagement it is that it He rightly recognises that modernity is is disengagement in relation to the God of not monolithic: Christianity. The problem of disengage­ ment is that it fragments life; 'person and There is therefore no single idea of moder­ world were tom apart'. (15). nity so much as a family of dogmas and practices, among which I would include post-modernity ... Within and between 2. The Problem of Relating the One and them all there is a common direction, mood the Many, Unity and Particularity perhaps, and it is that which I shall Modernity shares with ancient Greek seek.(12) philosophy the struggle to relate the one and the many, unity and particularity. The first four chapters of The One, the Heraclitus came down on the side of Three, and the Many seek to analyse the particularity (the many) whereas Par­ crisis in which modernity finds itself. menides championed unity (the one). For Gunton points out that modernity made Gunton the struggle to relate these two great promises but in so many ways these aspects of the universe is central to the have not been fulfilled; chapter one problem of modernity. As recent decades begins 7 and ends with the same quotation indicate the way in which this question from Pippin: 'modernity promised us a relates to different visions for society (col­ culture of unintimidated, curious, lectivism or individualism) is of great rational, self-reliant individuals, and it practical consequence; should the empha­ produced .... a herd society, a race of sis be put on unity or plurality, the one anxious, timid, conformist "sheep", and a or the many? culture of utter banality'.8 Gunton This question is important because as articulates the following themes as the ancients recognised there is a link central to understanding this 'dialectic' of between knowledge of the universe and modernity. how we understand human society. How­ ever 'it is generally held in the modern 1. The Problem of Disengagement world that there is no link between cosmic Modernity has fostered an approach of and social order. Indeed, one could define disengagement from the world and body modernity as the era in which the human and what Gunton calls 'an instrumental race has achieved, or attempted to stance' towards them. By instrumental achieve, an autonomy from the environ­ Gunton means an approach to the other ment which consists in freedom from any which uses them or it as a means for form of natural determination.' (19,20) realising our will and not as something However, as Gunton argues, this that we are integrally part of. This sets disengagement from nature has been reason against the world and encourages catastrophic in modernity. We urgently

EuroJTh 6:2 • 113 • Craig Barlholomew • need some unified understanding of 3. The Problem of Homogenisation: the the universe but the crucial question is Loss of the Particular can there be a unity that respects Chapter 2 develops Gunton's analysis by plurality? focusing on the homogenising tendency of The fact is that in the Western tradi­ modernity or what Gunton describes as tion the sense of unity in our cosmos has the loss of the particular. Modernity sides often been provided by a concept of God with plurality against unity but para­ as mainly single and unchanging. In this doxicallyends up denying particularity. way 'God' has been a unifying principle This is surprising since modernity lays which has undergirded totalitarianism. It great stress on the individual and the is against this single God of deism that rights of the individual. However as Feuerbach and Nietzsche level their dev­ Gunton points out, individualism and astating critiques of religion. There are of particularity are not the same thing since course various ways in which God may be individualism easily becomes anti­ conceived to unify the universe which is relational and thus oppresses the other. why Coleridge sought a view ofGod which Gunton comments that 'The paradox of made space for the other. individualism is that it often reveals a To wrestle with the nature of 'the one' genuine and powerful concern for the par­ is thus to raise the question of God. In ticular which in practice achieves the op­ much modern thought the idea of God as posite, and the anti-particularist logic of the one has come to be regarded as individualism has been pointed out re­ synonymous with oppression of the many cently by a number of writers.' (44,45) (Kant, Feuerbach, Nietzsche). Conse­ Havel points out that the consumer cul­ quently modernity's sought after ture of the West leads to homogeneity, to liberation of the many has been accompa­ a levelling which inhibits the particular. nied by the displacement of God. This Existentialism, for example, stressed the element ofmodernity as reaction to Chris­ individual but when the relational char­ tianity is central to Gunton's theological acter of the individual is ignored this analysis of modernity. His introduction individualism easily collapses into its opens with a quote from William Morris: dialectical opPosite. Polanyi and J aki ar­ 'Modernism began and continues, wher­ gue that while science depends upon par­ ever civilisation began and continues to ticularity it often succumbs to a deny Christ.' (1) homogenising tendency. As Gunton says This displacement of God is accompa­ 'homogeneity is the spectre at the whole nied by a relocation of the attributes of banquet of modernity, not merely in some God in aspects of the creation. The focus of its courses.' (44) of meaning and rationality and unity now The roots of this inability to cope with becomes the human mind. Paradoxically the particular go a long way back. Gunton the modem choice for the many against sinks a few ·historical shafts and con­ the one has not led to liberty and respect cludes that in modernity we still suffer for particularity; Gunton speaks of 'the from the residue of a Platonised anthro­ monism of the finite individual' (32). The pology (view of the human person) and a individualism of modernity has brought Platonised ontology (view of the world in its wake its own forms of slavery and and especially in our understanding of oppression, incisively recognised by creation). Plato's body-soul dichotomy Havel, who argues that the West mirrors, with its privileging of the soul as the albeit in a different way, the homogenis­ essence of the person was engrafted into ing tendencies of the East. As Gunton Western theology through Augustine and says 'When God is expelled from the others. In this way the imago Dei is Pla­ public square ... the outcome is not tonised; it comes to be located ontically in freedom, but a form of displacement that reason/mind and the dynamic of the can only be called demonic.' (38) whole person living in relation to God and others is undermined. The person as a

114. EuroJTh 6:2 • The Healing of Modemity • particular whole is undermined and thus Platonic and Aristotelian way of relating so is relationality: them. 3. An arbitrary conception of the will in humankind and in God. Ockham's for on the Platonic view our particular re­ theology results in the world appearing as ality is not shaped by all aspects of our the arbitrary product of divine will and relatedness to each other, merely by the sets the stage, according to Gunton for a inward or narrowly rational dimensions of conflict of wills: 'the image of God as rea­ our being.... the person is pared down to son, or reason allied to will, becomes the abstract qualities supposedly held in com­ locus of a rebellion against the very God mon. Our personal distinctiveness ... in whose image it understood itself.' (58, become(s) irrelevant to who and what we 59)9 Human self-assertion fills the place truly are. (p49) of this unknown God and responsibility Anthropology is closely related to ontol­ for ordering the world is transferred to ogy, the view of the whole of reality/ the human from the divine. Buckley sees creation. Here Gunton speaks of the this move as exemplified in Malebranche West's double mind and sees Christian (58). "To be human is not now to be chiefly theology as unfortunately following a mind but an essentially rational and at Augustine (Platonic) rather than least potentially divine will: or rather, as Irenaeus in its understanding of the crea­ it so often turns out in practice, a multi­ tion-redemption relationship. Ifone is to plicity of wills competing with one do justice to the particular then the view another for dominance." (59) one holds of the relationship between The extent to which this anthropology creation and redemption is according to is still with us is evident in the debate Gunton critical: "The root of the modem over artificial mind. You need a Platonic disarray is accordingly to be located in the view of the person as essentially rational divorce of the willing of creation from the to argue that computers could become historical economy ofsalvation. " (p55) For fully human/essentially human. Of Irenaeus creation is held together by the course this ignores the relational nature Son and the Spirit whereas after of human being. A Platonic ontology lin­ Augustine that function comes increas­ gers in much theology, especially of the ingly to be performed by timeless, concep­ more conservative sort which struggles to tual universals. This tendency to replace come to grips with the particularity of the christology with universals generates a three dimensional world in which we live. very different understanding of the Of course modernity has reacted to this relationship between universals and par­ other-worldliness ofmediaeval Christian­ ticulars. Rather than the particularising itywith a strong materialism. However as will of God the universals move to centre the ecological crisis evidences, modernity stage and the latter always threaten par­ has struggled to develop a healthily ticulars by drawing attention to that engaged relationship with its environ­ which is universal. ment. At the end of the Middle Ages Ockbam Gunton looks at freedom and the reacted to this universalising tendency by aesthetic as practical examples of moder­ abolishing the universals thus leaving us nity's inability to really do justice to the with the particulars while denying that particular. Using Isaiah Berlin's Two there are real relations between the Concepts of Liberty as his starting point particulars: "Ockham is thus a doctrine of Gunton argues that individualism and the Platonic abstract particular deprived moral absolutism can never deliver real of the support of the forms .... What is freedom. The modem individualistic generated is an intellectual vacuum". concept of freedom is irremediably unre­ Gunton (57, 58) notes three features in lational. Essentially the Kantian moral Ockham's theology that proved explosive programme involves setting up in God's in combination: 1. He reasserted the place a plurality of finite wills each aspir­ priority of particulars. 2. He denied the ing to divinity.

EuroJTh 6:2 • 115 • Craig Bartholomew • Gunton finds in contemporary aesthet­ Modernity's stress on time and space is ics the characteristically modern inability a reaction to the Greek equation of to relate the subjective and the objective, temporal with fallenness, a stress which 'the... difficulty of making sense of the much of the Christian theological tradi­ relation between subjective making and tion fell foul of. Thus Gunton refers to shaping by the artist, and reception by the 'Christianity's false eternity'. For Origen, public, on the one hand, and the objective for example, the temporal order is a reality of the piece ofmaterial reality that rather unfortunate teacher leading to sal­ is produced or experienced on the other.' vation rather than something which is (66) The result is that we. tend to be forced inherently good and redeemable. to choose between object and subject, as Augustine struggles to distinguish the is obvious in contemporary literary theory temporal from the fallen and this mani­ (Cf. for example current reader-response fests itself in his doctrine of the incarna­ theory). tion which tends to be a timeless presence in the temporal rather than a genuinely 4. The Problem ofRelatedness 'economic action'. As Gunton says, 'It is In its homogenising tendency niodernity the positive concern for living in time that reveals a pattern of displacement. God is Christianity submerged in a false eternal­ displaced into humankjnd and the other izing of the divine economy, and which person becomes the one whom one must modernity has attempted to appropriate escape from or rule over. This homogenis­ apart from Christianity.... late mediaeval ing tendency of modernity manifests an theology bears many of the marks of inability to understand how particular gnosticism, and that modernity therefore things are related to each other. It is this can be held to represent a form oflibera­ theme of the problem of relatedness in tion from gnosticism.' (84) modem life and thought that forms the Modernity's reaction is however simi­ focus of chapter 3. larly problematic; Gunton speaks of Time and space are basic co-ordinates 'Modernity's false temporality'. In of human existence and the way we Newton (influenced by Plato) real time understand these is indicative of how we has to be undergirded by an appeal to an understand relationships between enti­ underlying substrate of absolute time; in ties. Modernity affirmed time and place this way time becomes the image of eter­ over eternity; it repudiated tradition and nity. For Kant we project time as a mental championed human agency over provi­ construct onto the world; it is not part of dence. The dominance of science with its the being ofthings. In Hegel time becomes focus on configurations within the 'the realm of divine self-realisation by structures we experience is another means ofcultural achievement.' (87) In all characteristic of modernity's this world­ these different ways modernity's liness. Paradoxically the result is that we understandable attempt to save time only seem to be less at home in time and space. succeeds in abolishing it! This is costly as There is more leisure time in the West demonstrated by Marxism and historical and yet we struggle so much with the relativism. In the former the temporal stress and pressure of time. Banks in his process is closed so that what happens is The Tyranny of Time suggests that a cul­ bound to happen. We know too well the ture dedicated to leisure has produced the consequences of this view in this century. reverse. According to one survey 415 pe0- The root of modernity's problem with ple in societies like our own feel time is thus theological. Modernity continuously rushed for time. Harvey displaces eschatology to a position within speaks of time-space compression in the world. Creation and redemption be­ modernity. The pace oflife has speeded up come human achievements. We have and spatial barriers have been so over­ developed a stress on the future as the come that the world seems in danger of place where it all happens. 'Projects and collapsing in on us. lives are not allowed to mature in their

116 • EuroJTh 6:2 • The Healing of Modemity • own time, but must be catapulted into the tional implications; in this respect future with ever increasing desperation Finkielkraut speaks of the rehabilitation because, as is well known, the future of the foreigner and the condoning of ra­ never comes .... innovation replaces origi­ cism, militarism and totalitarianism in nality.' (90) Much modem theology has the name of cultural equality. He identi­ colluded with this shift by abandoning the fies the source of this malaise as the orientation to a divinely promised future. nihilistic relativism of postmodernism Of course we need a strong reaffirmation (l06). Gunton discerns the development of the present but the limits of human of a 'pluralism of indifference' in moder­ agency must also be made clear; finally nity which does not tolerate any position the kingdom is ushered in by God alone. which makes claims of truth: 'Radical It is important to remember that relativism implies an imperious claim for Gunton is aware of the advantages of its own truth which is viciously intolerant modernity; in his opinion we should because it is undiscussable in terms of the welcome the increased consciousness of ideology in which it is propounded.' (106) the openness of time and the awareness Paradoxically modernity, which aimed to of greater possibilities. These develop­ defend the objectivity of truth has led to ments are however part of a broader shift widespread doubt as to whether truth that is deeply flawed. The closing down of exists at all! freedom is seen in modernity's rejection of But relativism is no new doctrine. The tradition. Tradition however is essen­ two poles of Protagoras' thought were tially a very positive thing: 'The use of theological agnosticism on the one hand tradition concerns the way in which later and epistemological and moral relativism generations of thinkers and agents' shall on the other. Thus Don Cupitt's recent receive that which their predecessors articulations sound very much like repub­ hand on to them in process of time.' (95) lications of the doctrines of Heraclitus in Polanyi and others have demonstrated Protagorean form. As Gunton says of the just what a flawed account of acquisition parallels between postmodern relativism of knowledge this view of tradition is; it and ancient Greek thought: 'It is yet more certainly does not liberate us to be fully evidence of the way in which certain personal. In modernity's negative atti­ fundamental-perhaps I could say tran­ tude to the world Gunton detects a scendental-possibilities for thought renewed form of Gnosticism in which were laid out by the Greek mind once and human rationality and freedom are set for all.' (107) Modem relativism differs against the material world. from antiquity in its relation to Christian theology and to science. Modernity is a S. The Problem ofMeaning and Truth conscious return to Hellenism in reaction The result of the dialectic of modernity is to Christendom in which certainty is that meaning 'and truth have become sought in' those disciplines likely to deeply problematic in modem life and achieve mathematical-like certainty. For thought. This is Gunton's focus in chapter us that has become above all else science. 4. This loss of meaning is epitomised for The Greeks tended to see in human Gunton by the postmodem denial of the rationality something divine and in mod­ possibility of objective meaning and ernity as Craig has argued a doctrine of truth. Subjectivism, relativism and emo­ the image of God tends to operate uncon­ tivism abound in late modernity. Wayne sciouslY,with the image being located in Booth relates the increase of aggressive reason (rationalism), emotion (romanti­ confrontation in modem political dispute cism) or human activity (Hegel). Science to the death of rhetoric. As Gunton says has come increasingly to be pulled into 'Given loss of confidence in argument, the the uncertain boat of the humanities, as noisy and potentially violent demonstra­ is particularly clear in Rorty's pragma­ tion is all that remains.' (103)10 tism. However as Gunton, following Postmodem relativism has intema- Craig, notes, 'Pragmatism too, the giving

EuroJTh 6:2 • 117 • Craig Bartholomew • of priority to practice over truth and Christendom. It rejects Christianity's theory, derives from the same tendency to understanding of the transcendent basis the divinization of the human that under­ of reality and uses much Greek thought lies the modem reassertion of Hellenism to define itself in opposition to central against the Judaeo-Christian tradition.' Christian doctrines so that it is less (111) original than people often suppose. God is Gunton identifies Kant as a key figure displaced and the human mind moves for understanding the fragmentation of into central position. Pentecost is culture in the postmodern situation. Kant inverted in what amounts to a new Babel! relegated the concept of God to a realm of which we could have no knowledge and ll. A Trinitarian Remedy mediated N ewtonian metaphysics and Humean scepticism by locating the tran­ In Part 2-'Rethinking createdness'­ scendental bases of all thought in the Gunton seeks a theological remedy for the structures of the mind. The human mind crisis of modernity. Modernity's loss ofthe fills the space of the displaced deity but, concept of truth has been mainly disas­ it does so in different ways for different trous and for Gunton 'the responsibility of spheres of culture. In science the mind the theologian-whose concern is with provides the framework of concepts by the universal dimensions of meaning sug­ which the reality presented to the senses gested by the concept of God-is to seek is ordered. In ethical thought the practi­ for ways to rehabilitate or reinvigorate cal reason acts like God in prescribing and the concept oftruth.' (129) For Gunton the describing the laws ofbehaviour. Artistic root of the problem is theological so that judgements are subjective and based on the solution is to be found in a renewed feeling which is entirely personal. theological vision which understands modernity but moves beyond it. That means that the realms of science, ethics and art are understood in radically 1. Trinitarian transcendentals different ways and that the very possibility Gunton sums up our present situation as of a universe ofmeanjng, a world and expe­ rience making overall unified sense, is lost follows: to view. Crucial here is the fact that sci­ the search for absolute rational truth led, ence, ethics and art are rendered intrinsi­ through Kant's critique and the work ofhis cally problematic because their basis is to great successors, to a suspicion of the very be found in different realms of being. There idea of objective truth and in turn to an is modem fragmentation in a nutshell. insidious because absolute and unrecog­ (116, 117) nised form of the very thing that was rejected. (131) Gunton also relates the postmodem subversion of community and rationality Postmodernity has its own homogenis­ to Kant's rootless concept of the will-it ing metanarrative which rules out the refers only to itself -, which in turn is a possibility of a universal and objective response to the inadequate theology ofthe truth which is nevertheless the work of Christian West. In Irenaeus' under­ fallible humans. How do we escape the standing of creation God's will is free but dilemma of being forced to opt either for not arbitrary; God's will is achieved the one or the many? through a community of love. In One response has been the quest for Augustine and his successors love is made non-foundationalist rationalities. In the­ subordinate to God's will which becomes ology models along this line have been arbitrary. This results in a concept of those of Barth, Wittgenstein and Cupitt. truth which denies plurality and against Gunton is cautious of this approach; they which modernity reacted. too easily evade the challenge of being Gunton concludes Part 1 by noting that universal and objective. He suggests that modernity is a reaction to the era of the way ahead lies in a quest for 'non-

118 • EuroJTh 6:2 • The Healing of Modemity • foundationalist foundations'! (134) Foun­ looking for will need to transcend the dationalism sought after a false certainty. absolute opposition of objectivism and We need rather to seek the sort of cer­ subjectivism, absolutism and relativism. tainty Polanyi refers to, a certainty which Gunton's aim in the rest of the book is allows one to believe what one holds to be to 'use the trinitarianly developed tran­ true while knowing that it conceivably scendentals to throw light on the could be false. Gunton argues that 'Po­ contested questions which the earlier lanyi is seeking a conception of created chapters showed to have been so unsatis­ rationality rather than the divine reason factorily treated in both the ancient and aspired to in the tradition. It is a ration­ modem world.' (150) Gunton holds the ality appropriate to created knowers in a doctrine of the Trinity closely together world with which they are continuous.' with the doctrine of creation: 'a renewed (135) doctrine of cre~tion is possible on the Gunton pursues this type of rationality basis of a doctrine of God which in some under the aegis of a quest for transcenden­ way writes plurality into the being of tals. Transcendentals are notions which things.' (151) give some way of understanding what reality truly is. These must be open and 2. A Theology ofRelatedness should not be thought of as forms through Chapter 6, 'Towards a theology of related­ which being displays itself.-lest being be ness' applies this trinitarian approach to thought ofas prior to God-but as 'notions the problem of the present (space and which can be predicated of all being by time) which Gunton analysed in chapter virtue of the fact that God is creator and 3. How do we develop an adequate under­ the world is creation.' (137) Gunton standing of space and time? What briefly reviews the history of this discus­ theological proposals will enable an sion of transcendentals ranging from the appropriate integration of time and eter­ Presocratics to Aquinas and Kant-what nity, the finite and the infinite? 'The quest is required is an alternative approach is for an open metaphysic, or rather for a which eschews the weaknesses of this theology of creation which enables us to tradition. Thus it is important for Gunton locate ourselves in reality without taking that these transcendentals should be away that freedom and openness to the open: 'An open transcendental is a notion, new without which we are not truly in some way basic to the human thinking human.' (157) process, which empowers a continuing Fundamental to the attaining of such a and in principle unfinished exploration of metaphysic is a correct understanding of the universal marks of being.' (142) The the relationship between creation and sal­ quest is for universal concepts but not so vation/redemption or what Gunton calls much for conceptually tight ideas as for divine economy. Once again Gunton finds suggestion-rich ideas. In this respect Irenaeus a useful model; against Gnostics Gunton appropriates Coleridge's notion of who divorced creation from redemption he ideas as dynamic notions related to the argued that 'the different aspects of God's ultimate aim of something. This type of agency formed a unity through time and idea often only emerges in apparent space ... Time and space are given their paradox. Such ideas also embody the distinctive dynamic ofinterrelatedness by interaction of the universal and particu­ God's creating, upholding, redeeming and lar, they are mediatory. Gunton strongly perfecting activity.' (159) Under the influ­ affirms Coleridge's sense that the Trinity ence of modernity much modem theology is the idea of ideas, but stresses the dif­ stresses salvation at the expense of crea­ ference between an idea and a transcen­ tion. Thus christology tends to be dental. Unlike an idea a transcendental abstracted from its broader context. Gun­ is a mark of all being. Ideas generate ton rightly stresses that different views at transcendentals. Gunton argues that these points have enormous practical con­ content-wise the transcendentals we are sequences: 'different conceptions of the

EuroJTh 6:2 • 119 • Craig Bartholomew • divine economy bring in their train differ­ response would enable one to understand ent ways of understanding God's the connectedness without levelling the relatedness to time and space. Those dif­ differences. ferent emphases in their turn bring varying accounts of what it is to live in the 3. A Theology of the Particular world.' (160) A correct understanding of Perichoresis is a transcendental which the difference between God and creation enables us to explore the relatedness of plus his sustaining of and commitment to reality. Is there a transcendental which the created order are vital. enables us to articulate the particularity Gunton proposes perichoresis as a tran­ within reality? This is what Gunton ex­ scendental which can help us to think plores in chapter 7: 'Towards a theology correctly about the divine economy. Econ­ of the particular.' The modem age needs, omy is the idea, perichoresis the resulting according to Gunton,. a theology which transcendental. Perichoresis opens up gives a central place to the particular. In various possibilities for thought because this sense Lessing's scandal of Christian is full of spatial and temporal conceptual­ particularity is an advantage: 'We could, ity and it implies that in eternity Father, I believe, make far more of the narrative Son and Spirit share a dynamic reciproc­ particularities than we do, and glory ity. How does perichoresis help us to rather more in the scandal of the one understand the world: 'It is that we crucified for the sins of the world.' (181) consider the world as an order of things, Gunton :finds the beginnings of a theology dynamically related to each other in time of the particular in a theology of the and space.' (166) Evil is a distortion of the Spirit. The Spirit is associated with cross­ dynamic but does not abolish it. Pericho­ ing boundaries-it brings God into rela­ resis can help us to understand person­ tionship with the world and the world into hood better: relationship with God-and with main­ taining and strengthening particularity. persons mutually constitute each other, By virtue of these features Gunton argues make each other what they are. That is why that spirit could function as an idea in Christian theology affirms that in marriage Coleridge's sense of the word. the man and the woman become one flesh­ Spirit is for the most part limited to the bound up in each other's being-and why personal world, to God and human beings. the ~lations of parents and children are of 'It has to do with that unique feature of such crucial importance for the shape that persons, their ability to transcend them­ human community takes. Our particularity selves, to think and act beyond the pre­ in community is the fruit of our mutual sent and the place in which they are set.' constitutiveness: of a perichoretic being (184) Hegel gave spirit a transcendental bound up with each other in the bundle of status and understood it in· a very life. (169, 170) dynamic way. The problem of Hegel's Perichoresis gives us a better under­ idealism (modalist view of the Trinity) is standing oftradition: 'Ifthere is a pericho­ avoided by recognising that spirit is illu­ resis of times, it should be necessary to minating as a qualification of the person treat none of the dimensions, past, and not of creation as a whole. present or future, as absolutely fallen or Theologically, it is a way of speaking of the absolutely redemptive, but as all alike in personal agency of God towards and in the potentially positive interrelation with us world; anthropologically a way of speaking as we are.' (171) Gunton also argues that of human responsiveness to God and to much modem physics and cosmology also others; cosmologically a way of speaking of teaches the perichoretic character of the human openness to the world and the universe. Reaction to the abuse of the world's openness to human knowledge, ac­ environment in modernity is in danger of tion and art. (187) failing to recognise the difference ~ .. between person and world; a perichoretic Spirit is however not properly a tran-

120 • EuroJTh 6:2 • The Healing of Modemity • scendental since it is not a universal mark status of a kind of transcendental.' (209) of being. It does not 'assist us to under­ The development of such an under­ stand the structure of an atom or the standing of substance would enable us to evolution of the material universe, to eat resist the homogenising tendency of or to grow a cabbage or appreciate a work modernity. The theological shaping of of art.' (188) this is critical. The Spirit's particular office is to real­ ise the true being of each created thing by Substantiality is the gift of the creator, bringing it into saving relationship with given in Christ in whom all things cohere. the Father. Gunton relates this to But, considered in the light of the Spirit's particularity at the heart of the being of distinctive form of action as the perfecting God i.e. in the eternal Trinity the Spirit's cause of creation, that substantiality is not function is to particularise the hypostases, fully given from the beginning but has to and he thinks that a renewed notion ofthe achieve its end. It is something that by substantiality of God might help us divine and human agency is to be perfected towards a theology which highlights par­ through time and in space, and so is given ticularity. Particularity at the heart ofthe from the concrete future that constitutes creator establishes the particularity of the promise of particular perfection. That created beings. From this perspective the i~ th~ in which the creation forms the substantiality of God resides in the divine framework, inscape, for science, art and persons and the relations by which they morality.... the created world in its teleol­ mutually constitute each other. Thus it ogy forms, or rather should form, the could be argued that the decision in the framework for the growing towards perfec­ Western tradition to translate ousia by tion of its human inhabitants. (208, 209) substantia undermined the full weight of the concept of person because it effec­ 4. A Theology of the One and the Many tively introduced a stress on the underly­ Perichoresis and substantiality, the two ing reality of God rather than on God as transcendentals we looked at, suggest the a communion of persons. trinitarian concept of sociality, whose By substantiality Gunton thus means central concept is shared being; 'persons that God is what he is o~y in relation­ do not simply enter into relations with ship. Western theology has often lost this one another, but are constituted by one emphasis so that abstractness rather another in the relations.' (214) The being· than concreteness has become its charac­ ofGod is a being in communion and analo­ teristic. gously this helps us to understand human The time has therefore come to raise again society. the question of substance ... and to claim Biblically creation is of communal be­ that people and things, in dependence upon ings in three senses. Firstly the world is a God understood substantially and not called intootherness to and relation with abstractly, are also to be understood as its creator. Secondly the human creation substantial beings, having their own dis­ is being in relationship. Thirdly the world tinct and particular existence, by virtue of is what it is by virtue of its relation to the and not in face of their relationality to the image bearers. The church in this context other ... Everything, however, hangs upon is called to be 'the medium and realization the notion of substance that we develop. of communion.' (217) Unfortunately the (194) church ~ our era has more often been an institution than a community. Gunton goes on to argue, having Gunton argues that this theology of reviewed somethjng of the history of the ecclesial communion has ontological notion of substance, that 'hypostasis, implications. Too much modern theory, meaning substantial particular, vari­ represented by thinkers like Hobbes, ously takjng shape as person and thing Locke and Kant, neglects the social and constituted relationally, acquires the dimension of reality. Hegel recovers this

EuroITh 6:2. 121 • eraig Bartholornew • but, according to Gunton, his concept of creation. They are called to the forms of social being too easily collapses into a action, in science, ethics and art--in a suppression of the particular. Once again word, to culture--which enable to take Gunton finds a better approach in Col­ place the sacrifice of praise, which is the eridge, for whom social being of the kind free offering of all things, perfected, to their embodied in a true ecclesia is the deepest creator. Theologically put: the created expression of human reality. Gunton world becomes truly itself.-moves towards notes in this respect that 'It is significant its completion-when through Christ and here that the Bible has given us a word the Spirit, it is presented perfect before the for social relations which allows neither a throne of the Father. The sacrifice of praise purely individualist nor a merely legal which is the due human response to both construal. It is that ofcovenant. Covenant creation and redemption takes the form of expresses above all the calling of the hu­ that culture which enables both personal man race into free and joyful partnership and non-personal worlds to realize their with God, and so with each other.' (222) true being. (230,231) Contra Hardy Gunton argues that sociaIity is an idea rather than a tran­ m. Assessment and Discussion scendental. This idea of sociaIity yields an ethic of transformation but decidedly not It will be obvious from the above that one which buys into the modem myth of evaluation and discussion of Gunton's fulfilment and in which individual self­ trinitarian response to modernity/post­ centredness is central. This ethic operates modernity will not be quickly closed. rather through the logic of gift and recep­ There is much detail that needs careful tion and is thus focused on the well-being evaluation, not all of which can be done of the other. It takes the whole of life here. seriously. Gunton quotes Perkins' delightful point that, 'if we compare 1. The Importance of a Christian worke to worke, there is a difference be­ Evaluation ofModemity / tween washing of dishes and preaching of Postmodemity, the word of God: but as touching to please The One, the Three, and the Many is a God none at all.' (227) 'It is for such rea­ most important book. It embodies the sons that the practice of both art and the faith-seeking-understanding conviction proper dominion of the natural order are that the gospel is the key to the whole of trinitarian imperatives, for both are ways life. As Buckley has shown a fatal temp­ of fulfilling the command ofthe creator to tation for Christians in modernity has those created male and female in his im­ been to try to argue for Christian truth on age.' (228) the basis of starting points other than Sociality is an idea and relationality that of the goSpelll. At best this leads to a the transcendental that emerges from it. shaky synthesis of Christian and non­ Both God and the world have their being Christian perspectives, at worst to capitu­ in relation: 'to be created is to have a lation of Christian to non-Christian direction' and this can become disoriented viewpoints. Gunton rightly argues that but cannot be undone. Redemption in­ we ought to respond to modernity and volves recovering the direction of the par­ postmodernity by rehabilitating the no­ ticular to its own end and not re- creation. tion of the gospel as true, and to use its Gunton concludes his masterly diagnosis light to help us understand modernity. In of modernity thus: common with postliberalism this rightly Redemption thus means the redirection of and radically reverses the tendency in the particular to its own end and not a modernity, even among Christians, to re-creation. The distinctive feature of cre­ start with modernity and let it show us ated persons is their mediating function in what is true in the gospel! the achievement of perfection by the rest of The gospel is worldviewish at its core in the sense that it relates to the whole of

122 • EuroJTh 6:2 • The Healing of Modemity • life and gives us a perspective upon the Indeed the similarities between Gunton whole. Religious neutrality, as Clouser12 and the sort of neo-Calvinisml5 that has so clearly argued, is a myth, and one's Dooyeweerd represents are notable. Both religious beliefs will fundamentally recognise the importance of a Christian shape one's understanding of modernity. starting point in the search for truth. Christians must therefore, if they wish to Both diagnose an urgent need for the develop a Christian understanding of recovery of a biblical doctrine of creation modernity, follow the sort of path that and for seeing redemption as the fulfil­ Gunton pursues; starting with faith and ment of creation (see below). Gunton's seeing how this illuminates modernity. stress on the whole oflife as service of God The alternative is to allow one's under­ is also central to neo-Calvinism. Gunton's standing of modernit~ to be shaped by recognition that modernism begins where other religious beliefs 3. civilisation rejects Christ and the idola­ Modernity is the context within which trous immanentism that results from the we have grown up and do our scholarship. displacement of God ties in closely with Gunton helpfully keeps us alert to all that Dooyeweerd's analysis of the absolutisa­ is positive in modernity and this is impor­ tion of an immanent aspect of the creation tant. There has been some very signifi­ once God is displaced. Both want to affirm cant progress in modernity and this order in creation but not in a static way. should be guarded and developed. How­ Both are alert to the negative effect on ever Gunton relentlessly and correctly Western culture of certain theologies. brings us back to the paradoxes of moder­ Both are intensely aware of the need to nity; there are these advances but .... This rethink 'time' from a Christian perspec­ kind of broad cultural analysis from a tive. And so we could continue. There are Christian perspective is crucial if we are also important differences between to discern the battle lines in our culture Gunton and neo-Calvinism, and we will and avoid simply bowing to the idols of note some of these below. our day in our Christian service. In this Unfortunately there is no sign of these respect The One, the Three and the Many links in The One, the Three and the Many is a beginning rather than an end and in or in its bibliography. The similarities are this sense is to be joyously welcomed. close enough to suggest that a dialogue Modernity has been/is an extraordinarily between Gunton and neo-Calvinism powerful movement which has swept all would be most fruitful. In what follows we before it. Many Christians have been like will explore the similarities and differ­ Benjamin's angel, swept forward while ences between Gunton and neo­ facing the rear and never really waking Calvinism as part of our critique of up to the situation. As a result so much Gunton. The differences should not how­ Christian action and thinking has been ever detract from the importance of this powerfully formed by modernity, very type of analysis of modernity from a often without Christians being aware of Christian perspective. Take biblical stud­ its influence. We have too often fought ies for example. As Gunton shows in his against modernity beneath the Cartesian Enlightenment and Alienation16 biblical umbrella! criticism is. very much a child of the Ifwe are to escape such a nightmarish Enlightenment and if we are not careful vision then we need to know what is going we will be imposing a Kantian type epis­ on in modernity. We need large scale temology and Enlightenment prejudices cultural analysis from a Christian upon the Bible. Evangelical biblical schol­ perspective. And that means wrestling ars have by no means been exempt from with concepts of time, space and society this temptation, often assnming a modem as Gunton does. In this respect I find The epistemology and nevertheless seeking to One, the Three and the Many reminiscent arrive at conservative conclusions. As ofDooyeweerd's Roots ofWest em Culture: Gunton makes clear, much good has come Pagan, Christian and Secular Options.14 out ofbiblical criticism but too often it has

EuroJTh 6:2 • 123 • Craig Bartholomew • been shaped by alien and distorting requires more substantiation, and ideologies. Ifwe are to avoid the problems certainly it needs to be complemented by while capitalising on the gains then we more surgical analysis of the different have to do the hard work of sifting threads ofmodernitj2°, and how these dif­ through the evidence, determining where ferent elements relate to postmodernity. the influence of modernity has been dis­ Finkielkraut, to whom Gunton refers, ar­ torting and where its genuine insights lie. gues, for example, that postmodernism But of course, we can only do this if we represents the triumph of Herder's ro­ 21 develop a keen sense of the battle lines of manticism • Whether that is right or not, modernity/ postmodernity. it does alert us to the need to explore in detail the dynamics of the different ele­ 2. The Need for More Nuanced Analysis ments of modernity and how they play out Gunton rightly sees what is being called in so-called postmodernity. Consider also post-modernity as late modernityl7. He Gunton's intriguing argument that too quotes Sardar who comments, 'Whereas strong a stress on the One in Western modernism tried to come to terms with theology is related to the oppression ofthe the "other" by excluding it, postmod­ many. This may well be the case but in the ernism simply seeks to render it irrele­ Old Testament a strong stress on mono­ vant. The underlying fear of it continues theism-is the basis of a polity expressinf' unabated.' (69) Gunton is right I think in concern for the orphan and the wido~ . asserting the continuity of modernity and Gunton refers in this respect to Feuerbach postmodernity and in arguing that the and Nietzsche's critiques of religion as a postmodern loss of truth and meaning source of oppression. Gunton argues that follows loecally from modernity. Like a trinitarian theology will avoid such an Plantinga Gunton finds the roots of the unhealthy stress on the One. Ingraffia by creative anti-realism of postmodernity in comparison analyses Nietzsche's, Heideg­ Protagoras, with Kant being the major ger's and Derrida's critique of theology modern figure to make human, rather and argues that they critique ontotheol­ than God's, knowledge creative. As ogy but not biblical theology, which avoids Plantinga19 says: the problems of ontotheologrs. These are complex issues but they alert us to the For suppose we begin by thinking that it is need for more thorough examination of we human beings who are responsible for some of Gunton's points. the way the world is; it is we ourselves that Once again the neo-Calvinist tradition form or structure the world in which we is instructive. Both Dooyeweerd and live. The it is an easy step to the thought that Vollenhoven sought, to do this kind of we do not all live in the same world. The more detailed analysis, Dooyeweerd in Lebenswelt of Richard Rorty or Jacques terms of the ground motive of nature and Derrida is quite different from that of Her­ freedom, and Vollenhoven in terms of man Dooyeweerd or C.S. Lewis; and each periods, perchronic traditions and inter­ of those is wholly different from that of 24 weaving storylines • According to Bertrand Russell or Carl Sagan. Dooyeweerd idolatry replaces God with a Consequently Gunton's analysis of creature. This absolutisation of part of modernity is simultaneously one of post­ created reality necessarily calls forth the modernism. Generally I am comfortable correlates of what has been absolutised, with this but the broad brush terminol­ thereby setting up a polarity or tension ogy-modernity/postmodernity, and the between two extremes within a single one and the many-does alert one to the ground motive. 'On the one hand, the dangers of large scale analysis. In terms ground motive breaks apart; its two anti­ ofthe breadth ofargument in The One, the thetical motives, each claiming absolute­ Three and the Many, ranging so quickly ness, cancel each other. But on the other from Heraclitus to Havel, the book is hand, each motive also determines the rather small. In areas Gunton's case other's religious meaning, since each is

124 • EuroJTh 6:2 • The Healing of Modemity • necessarily related to the other.,25 3. Creation and Redemption Dooyeweerd outlines four religious In one sense Gunton's response to moder­ ground motives that have controlled the nity/postmodernity can be summed up by development ofwestern culture: the form­ saying that we need a biblical doctrine of matter ground motive of Greek antiquity, creation. The entire second half of The the Christian ground motive of creation, One, the Three, and the Many is entitled fall and redemption through Christ in 'Rethinking Createdness.' Gunton rightly communion with the Spirit, the Roman recognises that how we construe the crea­ Catholic ground motive of nature-grace tion-redemption relationship is pregnant which seeks to combine the above two, with practical implications. Gunton and the modem humanistic ground invokes Irenaeus in support of holding motive of nature-freedom which seeks to redemption closely together with creation synthesis the previous three. and seeing the former as making possible Vollenhoven, like Gunton, stressed the the perfecting of creation.27 Clearly the way in which the basic solutions of the way Christians understand this relation­ pre-Socratics recur in the history of phi- ship will shape deeply their attitude 10sophy. Seerveld describes Vollenhoven's towards culture and determine how they 26 problem-historical method as follows : think about space, time etc. The different Christian understandings of the Christ­ ... that is Vollenhoven's method for writing culture relationship28 are at root different the histdry of philosophy: tracing the sins perspectives on how grace relates to na­ of the Pre-Socratics out to the hundredth ture, or we might say how redemption generation. . .. From the records available relates to creation. Incipient Gnosticism Vollenhoven finds certain kinds ofinterpre­ has often plagued the Christian tradition tations, types of conceptions, recurring and Gunton rightly argues that in this again and again, generation after genera­ respect aspects of modernity can be tion, new ones springing up and old ones understood as reactions to an inadequate petering out but many holding strong, doctrine/s of creation. It could be argued naturally combined with the peculiar per­ that to go wrong here is to set the sonality of a new thinker and with the response of modernity in motion. Much changed spirit of a later era, but structur­ contemporary Christianity has still not ally at bottom the same old attempted resolved this issue. Think for example of interpretation of reality. So arises a kind of the common Evangelical emphasis on the topography of the development of Western salvation of the soul and its often thought ... the structural inheritance of a abstracted christology. The atoning death thinker and the contemporary milieu of a of Christ is seen as irrelevant to the crea­ thinker give you the two axes needed to plot tion!29 At the other extreme immanent his or her position. modem theologies have merely suc­ The Reformation, according to Vollen­ cumbed to -modernity's secularism in the hoven, marks a radical break which made reverse way. The right response is to possible the grounding of theoretical reform our doctrine of creation along thought biblically. By means of such biblical lines. jmmanent and transcendent critique Once again the similarities to neo-Cal­ Vollenhoven sought to map out the vinism are astonishing. Similarly to Gun­ history of westem philosophy in immense ton, Seerveld argues that we need detail. It is this sort of surgical analysis urgently to attend to the doctrine of crea­ that is required of the postmodem turn. tion if we want to promote the healing of Of course it would be wrong to expect modernity. He writes: Gunton to even attempt such detailed Perhaps the most redemptive message we work in one book. Indeed, The One, the people of God can bring to our world in Three and the Many can be seen as a call crisis is an articulate confession of CREA­ to such work, and in this respect the neo­ TION. Given the mindless, technocratic Calvinist tradition has much to offer. bent of our hypertropic civilization, I EuroJTh 6:2. 125 • Craig Bartholomew •

believe it is especially the Good News of -Gunton argues that perichoresis can CREATION which may get through to the help us to rethink createdness whereas leadership of our secular culture ... I should neo-Calvinism argues for the law-idea as like to recommend that we give concerted the route to go. These, as we will argue priority in our generation to a biblically below, are not insignificant differences, CHRISTIAN PHILOSOPHY OF but nevertheless, the basic concerns CREATIONAL ORDINANCES.3o remain the same viz. to find a way of affirming the creation as truly good and And neo-Calvinism has long insisted for thinking rightly within such a that if Christians are to understand and perspective about the space-time context be constructively involved in our culture in which humans live. then a proper understanding of the crea­ It should also be noted here that Calvin tion-redemption relationship is crucial. too contains the resources for which Gun­ Neo-Calvinists argue that creation, fall ton appeals to Irenaeus. In The Theater of and redemption are total in the sense that His Glory Susan Schreiner shows con­ they affect all of creation. Wolters vincingly that Calvin holds redemption (1996:10) articulates the distinctiveness and creation closely together and teaches of the neo-Calvinist worldview as follows. that through redemption God is reclaim­ 32 One way of seeing this difference is to use ing the whole of creation • Calvin does the basic definition of the Christian faith not possess as strong a sense as Irenaeus given by Herman Bavinck.: 'God the Father of the dynamic development in creation, has reconciled His created but fallen world but the integrality of the two is clearly through the death of His Son, and renews there, and Calvin is alert to the human it into a Kingdom of God by His Spirit.' The responsibilities for creation. reformational worldview takes all the key terms in this ecumenical, trinitarian con­ 4. Immanentism fession in a universal, all-encompassing Gunton is perceptive in his analysis of sense. The terms 'reconciled,' 'created,' how the displacement of God leads to the 'fallen,' 'world,' 'renews,' and 'Kingdom of role of deity being usurped by something God' are held to be cosmic in scope. In immanent to creation. A favourite con­ principle, nothing apart from God himself tender for this position has been human falls outside· the range of these founda­ rationality and Gunton rightly relates tional realities of biblical religion. All other the relativism of postmodernity to the Christian worldviews, by contrast, restrict logical consequence of such displacement. the scope of each of these terms in one way Yet again the similarities with neo­ or another. Calvinism is notable. The philosophical implications of immanentism are central In another context Wolters writes that to Dooyeweerd's analysis of modem '[b]iblical faith in fact invol,:~s a world­ philosophy. He goes to great lengths to view, at least implicitly and in principle. critique the pretended autonomy of The central notion of creation (a given human thought and to analyse the ten­ order of reality), fall (human mutiny at sions set up in thought when aspects of the root of all perversion of the given the creation order are absolutised once order) and redemption (unearned restora­ God is displaced. tion of the order in Christ) are cosmic and transformational in their implications. J31 5. Theology and Philosophy Following in the Reformed tradition of Once one gets into more detailed evalu­ Bavinck and Kuyper neo-Calvinists ation of Gunton it becomes obvious that stress that grace is the medicine that he is dealing with a lot of philosophy. A heals nature. most important point which emerges from In the process of rethinking created­ his analysis is the often very negative ness Gunton and neo-Calvinism go differ­ effect of secular philosophy upon theol­ ent routes despite the similarities ogy. Think of the devastating implication

126 • EuroJTh 6:2 • The Healing of Modemity • of Platonic anthropology and Greek views response to modernity/ postmodernity we of time and matter upon theology. This need to explore the relationship between raises the question of the relationship theology and philosophy and scrutinise between theology and philosophy, but the philosophical scaffolding we utilise. that is something which Gunton does not address in The One, the Three and the 6. Trinitarianism Many. Gunton appears to assume that Gunton's approach to modernity/ post­ theology is the universal Christian modernity presents itself as trinitarian science and that its role is to construct and is part of the renaissance of trinitar­ new transcendentals etc. But where does ian theology. The doctrine of the trinity is philosophy come in and how does it relate portrayed as containing the resources to to theology? And can theology function heal modernitt5. Here the contrast with without philosophy? Indeed if theology the neo-Calvinism of Dooyeweerd and willy-nilly carries within its theory con­ Vollenhoven is noticeable. It does not struction ontological and epistemological deny the truth and importance of the scaffolding, what sort of scaffolding Trinity but it has generally not looked to should it utilise? While we are seeing a the doctrine as a resource in the same way revival of systematic theology, of which as proponents of the emerging trinitarian Gunton is an important source, any idea theologyaa. Indeed neo-Calvinism has gen­ of systematic philosophy from a Christian erally been suspicious of attempts to perspective still tends to be regarded with argue from the nature of God to truth suspicion. And yet what we have in about the creation, stressing that the Gunton's work are proposals for develop­ laws for creation hold for the creation and ing a Christian ontology, i.e. a framework that while God's character is consistent for understanding the world in which we with those laws they do not hold for him live. as they do for creation. Once again the comparison with neo­ Exploration of the tradition of tran­ Calvinism is fruitful. In the early years of scendentals and comparison with the law­ this century Dooyeweerd and VolIen­ idea of neo-Calvinism would require 37 hoven concluded that the inner reforma­ another article • Suffice it to point out tion of the sciences along Christian lines that Gunton and neo-Calvinism are after required the development of a Christian, similar things. What Gunton means by systematic philosophy. Both used the non-foundational foundations is very law-idea as the connecting point between similar to what neo-Calvinists mean by Scripture and philosophy, and attempted creation order. The right (Christian) to develop ontological and epistemological starting point is required to discern these insights that could facilitate and help co-ordinates but they truly hold for the Christians in developing redemptive whole of creation and are in this sense theoretical insights. We cannot here ex­ objective and relevant to all humans. pand on the shape of those insights but For nearly a century now neo-Calvin­ the point is that the emerging trinitarian ists have worked at relating the philoso­ paradigm and neo-Calvinists recognise phy ofDooyeweerd and VolIenhoven to all the need for theoretical frameworks that areas of life. This in the area of arts and can facilitate understanding of our world. aesthetics a considerable body of work is Within the Reformed tradition emerging. Encouragingly similar signs Comelius Van Til made much ofthe trini­ are present in the emerging trinitarian tarian analogy philosophically, as does paradigm, with articles being written on Gunton.33 However, Van Til's use of this the trinity and art, etc. Although one can analogy has been criticised as due to the argue that the trinitarian paradigm is the unhealthy influence of the British ideal­ renaissance of an ancient perspective this ism ofBradley and in dap.ger of becoming application to different disciplines and ar­ an abstract theologism.34 Suffice here to eas of thought is comparatively recent. note that in our quest for an adequate Once again a dialogue between the two

EuroJTh 6:2 • 127 • Craig Bartholomew • traditions would be beneficial as both Originally and abidingly marriage is make real attempts to understand God's meant to be an exclusive bi-unitary cove­ world from an integrally Christian nant between husband and wife. This is perspective. the Will of God. Marriage is for good and My hunch is that the sort of transcen­ keeps. This is the norm, rooted in the dentals that Gunton proposes will not go creation order.' Furthermore does not the that far in providing Christian scholars love command at the centre of Scripture's with the ontological and epistemological ethics already alerts us to the centrality framework that theoretical work and of relationship in life, so that there are Christian practice req,*es, and in this easier ways to get at the communal sense I think the neo-Calvinist tradition nature of humans than the rather ab­ has more sophisticated tools to offer. Suf­ stract notion of perichoresis. fice it to take two examples here. In Gun­ This example would seem to suggest ton and Van Til's thought the doctrine of that the insights of trinitarian analogies the Trinity is presented as solving the need not conflict with a neo-Calvinist em­ perennial philosophical problem of the phasis on creation order. However, if one and the many. Two aspects of this trinitarian analogies are not to become appear problematic to me. Firstly such an speculative abstractions then they need approach involves abstracting the idea of to be complemented by a biblical doctrine particularity and universality from the of creation order. Intriguingly, Irenaeus idea of the trinity, and secondly it is hard contains a strong sense of creation order. to see how the trinity in particular solves He writes, '[God] ... has created the whole this problem. Would· it make any differ­ world ... and to the whole world [God] has ence if there were two persons in the given laws, that each [creature] keep to Godhead or four; all it would seem is [its] place and overstep not the bound laid required is that there are more than one. down by God, each accomplishing the Our second example is perichoresis. It work marked out for [it]. 139 is a dynamic, interactive metaphor which usefully alerts us to the communal nature Conclusion of humans and the divine. However is it true that '[t]hat is why Christian theology affirms that in marriage the man and the Gunton's The One, the Three and the woman become one flesh ... and why the Many is an exciting and important exam­ relations of parents and children are of ple of the sort of work Christians must engage in if we are to contribute to the such crucial importance for the shape healing of modernity/postmodernity. that human community takes'? Pericho­ Although he paints with a broad brush I resis alone does not alert us to the central­ find his diagnosis of the malady of moder­ ity of marriage and family life in a nity convincing. More controversial is his perichoretic world. Indeed, especially in proposal that a trinitarian approach of the light of the homosexual debate the the sort he proposes sufficient link. between perichoresis as a transcen­ has dental and the institution ofheterosexual resources to point a way beyond the im­ marriage becomes a matter for debate. passe ofmodernity/postmodemity. In this Relationality and community are central article we have noted the close similari­ to life but that they find their appropriate ties between Gunton's trinitarianism and expression in heterosexual marriage and neo-Calvinism. However neo-Calvinism family life is derived from what we know takes creation order as the link idea of God's ordering of creation and not di­ between Scripture and philosophy, rectly from perichoresis. As Spykman38 whereas Gunton identifies the trinity as says, 'The continuing normativity of the the idea of ideas. Certainly creation order is reinforced by the from a Trinitarian perspective, the world comprehensive biblical witness on the will be seen as created by, and related and question of marriage and divorce .... unconditionally obligated to, God the

128 • EuroJTh 6:2 • The Healing of Modemity •

Father who is the one from whom its pur­ ences and points of agreement between posive ethical order derives. The world will, Gunton and the postliberals. It should be further, be seen as caught up and transfig­ noted that in our comparison of Gunton ured by the redemptive activity of the Son with neo-Calvinism we will focus on the development of the neo-Calvinist tradition in which creation's original purpose is by Dooyeweerd, Vollenhoven, Seerveld, renewed and consummated. Finally, as the Wolters etc, rather than on the earlier sphere of the operation of the Spirit, crea­ work of Bavinck and Kuyper. tion ... will be seen as realities in process of 7 More or less, see p.13. transformation through reorientation 8 Robert Pippin, Modernism as a Philo­ towards the purposes of God which they are sophical Problem, (Oxford: Blackwell, newly empowered to serve. 40 . 1990) 22. 9 Ockam is a significant figure on the However this is not the same as devel- threshold of modernity. Gunton relies oping trinitarian transcendentals. As we much on Blumenberg's analysis at this have suggested the danger of such tran­ point. scendentals is that they become abstract 10 Cf. also MacIntyre's characterisation of and speculative. For this to be avoided the breakdown of communication in they will need to be anchored in a biblical disputes about moral questions. understanding of creation order, such as 11 Michael J. Buckley, At the Origins of Modern Atheism, (New Haven and that developed by neo-Calvinism. There is London: Yale, 1987). much to be gained, I suggest, by a 12 Roy A Clouser, The Myth of Religious dialogue between Gunton's trinitarian­ Neutrality (Indiana: University of Notre ism and neo-Calvinism, both of which are Dame Press, 1991). rightly trying to respond to the challenge 13 Neo-Calvinists emphasise this in their of modernity/ postmodernity along inte­ view of the antithesis. See, for example, grally Christian lines. Herman Dooyeweerd, Roots of Western Culture, (Toronto: Wedge, 1979), 7-15. 1 London: Collins, 1966. 14 Toronto: Wedge, 1979. 2 References to The One, the Three and the 15 See AIbert Wolters, 'Dutch Neo-Calvin­ Many are indicated by page numbers after ism: Worldview, Philosophy and Rational­ quotes. ity', in Hart, H. et al. eds. Rationality in 3 The book is chiastically divided between the Calvinian Tradition, (Lsnbam MD: the diagnosis of the condition and a corre­ University Press of America, 1983), 113- sponding suggested remedy. 131, for a description ofkey characteristics 4 See Colin Gunton, The Promise of Trini­ of neo-Calvinism. tarian Theology (Edinburgh: T& T Clark, 16 Basingstoke: Marshall, Morgan and 8oott, 1991), Christoph Schwobel ed., Trinitar­ 1985, 111-152. ian Theology Today (Edinburgh: T&T 17 See Craig Bartholomew, 'PostJLate? Clark, 1995). For a useful overview of this Modernity as the Context for Christian renaissance see Thomas Thompson, Scholarship Today', Themelios 22,2 'Trinitarianism Today: Doctrinal Renais­ (1997),32. sance, Ethical Relevance, Social Redo­ 18 AIvin Plantinga, 'Christian Philosophy at lence', CTJ 32,1 (1997), 9-42. the End of the Twentieth Century,' In: S. 5 George Hunsinger, 'What Can Evangeli­ Griffoen & B.M. .Balk, eds., Christian cals & Postliberals Learn From Each Philosophy at the Close of the Twentieth Other?' in Timothy R Phillips and Dennis Century. Assessment and Perspective, L Okholm, eds. The Nature of Confession. (Kampen: Kok, 1995) 31-34. Evangelicals and Postliberals in Conver­ 19 Ibid., 33. sation (Dlinois: IVP, 1996), 134-150. For a 20 It should be noted that Gunton's Enlight­ general overview of postliberalism see enment and Alienation contains more of William C. Placher, 'Postliberal Theology', this sort of analysis. in David Ford, ed., The Modern Theologi­ 21 A1ain Finkielkraut, The Undoing of ans, 2 vols, (Cambridge, Mass.: Blackwell, Thought, (London: Claridge Press, 1988). 1989), 2:115-128. 22 I am indebted to Stephen Williams for this 6 This is not to suggest that Gunton is a point. postliberal theologian. There are differ- 23 Brian D. Ingraffia, Postmodern Theory

Euro.ITh 6:2 • 129 • Craig Bartholomew • andBihlicalThR.ology,(Cambridge:CUP,I995). falling church. See G. Wainwright, 'The 24 For a description of Vollenhoven's Doctrine of the Trinity. Where the Church approach see KA. Bril, Westerse Denk- Stands or Falls', Interpretation XLV,2 structuren (Amsterdam: VU, 1986) and (1991), 117-132. Albert Wolters, 'On Vollenhoven's 36 John Bolt ofCalvin Theological Seminary Problem-Historical Method', In: J. Kraay recently argued for a more strongly & A. Tol, eds., Hearing and Doing, trinitarian approach. See his Christian (Toronto: Wedge, 1979),231-262. and Reformed Today, (Ontario: Paideia, 25 Dooyeweerd, Roots, 13. 1984). See also George van der Velde's 26 'A Note on Philosophy at the Free Univer- response: 'A Trinitarian Framework and sity of Amsterdam', Reformed Journal 8,2 Reformed Distinctiveness: A Critical (1958), 16-17. Assessment ofChristian and Reformed To- 27 Gunton has explored the relationship day', CTJ 22, 104-114. Vollenhoven makes between Christ and creation in his Christ more of the doctrine of the Trinity than and Creation, (Carlisle, Grand Rapids: does Dooyeweerd, but he too is cautious on Paternoster, Eerdmans, 1991). the use made ofit philosophically. See Dirk 28 See R.H. Niebuhr, Christ and Culture Vollenhoven, 'The Unity of Life', (Com- (London: Harper Colophon, 1975). memoration lecture for the Utrecht chap- 29 See Gunton Christ and Creation for a ter of the SSR held on October 13, 1955. nuanced discussion of the relationship English translation forthcoming in a between Christ's atoning work and the Vollenhoven Reader, edited by John Kok.) creation. 37 See Norman Kretzmann, 'Trinity and 30 Calvin Seerveld, 'Response to the Address Transcendentals', in R.J. Feenstra & C. of Dr Houston', Unpublished response at Plantinga, eds. Trinity, Incarnation and colloquim at York University, 1975. Atonement. Philosophical and Theological 31 'Gustavo Guitterez', in, J. Klapwijk, et al., Essays, (Notre Dame: University ofNotre eds., Bringing Into Captivity Every Dame Press, 1989), 79-109, for a sense of Thought, (Lanham, NY; London: Univer- the philosophical background to the sity Press of America, 1991),237. debate about transcendentals. 32 Susan Schreiner, The Theater of His 38 Gordon Spykman, Reformational Theol- Glory, (Michigan: University Microfilms, ogy: A New Paradigm for Doing Dogmat- 1983), 139-179. ics, (Grand Rapids: Eeromsns, 1992), 183. 33 See, for example, Cornelius Van Til, De- 39 I am indebted to Ray Van Leeuwen for this fence of the Faith, (New Jersey: Presbyte- point. The quote comes from Irenaeus' The rian and Reformed, 1967). Gunton does Demonstration of the Apostolic Preaching, not refer to Van Til. paragraph 10. 34 I am indebted to Richard Russell for this 40 J.B. Webster, 'God', In: D.J Atkinson & information. D.H. Field, eds., New Dictionary of 35 Some are arguing that the doctrine of the Christian Ethics and Pastoral Theology, Trinity is today's article of the standing or (Leicester, Illinois: IVP), 5. A Revised Edition of a Classic Text Israel and the Nations The History ofIsrael from the Exodus to the Fall ofthe Second Temple F.F.Bruce Revised by David F. Payne F:F. Brace surveys the history of Israel from its birth as a carefully revised by David Payne, iDcludes some fresh mate- nation at the time of the Exodus to the fall of the Herodian rial and a revised bibliography, and has been adapted to Temple in AD 70. He focuses on the historical and political make the book more accessible to readers worldwide. aspects of Israel's development touching only briefly on the "An excellent sketch of the history of Israel, written with evolution ofreligious thought throughout the period. splendid clarity. Professor Bruce has given the important The book is loosely divided into two parts: the first outlining facts and yet has been able to compress these in such a the story of Israel to the Exile, with the second section giving way that the reader will not be confused." a more detailed account from the Exile onwards. While Professor John Bright acknowledging the theological purpose ofhis sources (mainly Profeaor F~. Brace was Professor ofBiblical History and the Old Testament and the Apoc:rypha) Brace uses them Literature at Shef6eld University before becoming Rylands primarily as 'historical source-documents offirst-rate worth'. Professor ofBiblical Criticism d Esegesis t the u· .ty .This classic textbook 1!as first ~ublished in.1963 and COD- ofManchester. Until his recen:nretirement, David F:e tinues to be a valuable mtroduc:tion to the history of Israel was Academic Dean at the London Bible College. fOr both students and interested lay people. This new edition, ISBN 0-85364-762-3 pbl229 x 145mm 1£14.99 Paternoster Press PO Box 300 Carlisle Cumbria CAS OQS UK

130. Euronh 6:2