G-41 THE

SEMINARY BULLETIN

COMMENCEMENT 1979

Holy and Unholy Fire! Daniel C. Thomas

The This-Worldliness of the New Testament Paul W. Meyer

The Material Assumptions of Integrative Theology: The Conditions of Experiential Church Dogmatics E. David Willis

A Kentuckian Comes to Princeton Seminary Lefferts A. Loetscher

Biblical Metaphors and Theological Constructions George S. Hendry

VOLUME II, NUMBER 3 NEW SERIES 1979 PRINCETON THEOLOGICAL SEMINARY

James I. McCord John A. Mackay

President President Emeritus

BOARD OF TRUSTEES

John M. Templeton, President David B. Watermulder, Vice-President

Frederick E. Christian, Secretary

Manufacturers Hanover Trust Company, New York, N.Y., Treasurer

James F. Anderson Dale W. McMillen, Jr.

Richard S. Armstrong Earl F. Palmer

Clem E. Bininger William A. Pollard

Eugene Carson Blake Clifford G. Pollock

Robert W. Bold Woodbury Ransom James A. Colston Mrs. William H. Rea Mrs. James H. Evans Lydia M. Sarandan John T. Galloway William H. Scheide

Mrs. Charles G. Gambrell Laird H. Simons, Jr. Francisco O. Garcia-Treto Frederick B. Speakman Mrs. Reuel D. Harmon Daniel C. Thomas

Ms. Alexandra G. Hawkins William P. Thompson

Bryant M. Kirkland James M. Tunnell, Jr.

Johannes R. Krahmer Samuel G. Warr

Raymond I. Lindquist Irving A. West

J. Keith Louden Charles Wright

Henry Luce III Ralph M. Wyman

TRUSTEES EMERITI

J. Douglas Brown Weir C. Ketler John G. Buchanan Harry G. Kuch

Allan Maclachlan Frew John S. Linen

Henry Hird Luther I. Replogle Miss Eleanor P. Kelly The Princeton Seminary Bulletin

VOL. II NEW SERIES 1979 NUMBER 3

CONTENTS

Holy and Unholy Fire! Daniel C. Thomas 2I 3

President’s Farewell Remarks to Class of 1979 fames I. McCord 217

The This-Worldliness of the New Testament Paul W. Meyer 219

The Material Assumptions of Integrative Theology: The Conditions of Experiential Church Dogmatics E. David Willis 232

A Kentuckian Comes to Princeton Seminary Lefferts A. Loetscher 251

OO Biblical Metaphors and Theological Constructions George S. Hendry N)

Degrees Conferred: 167th Commencement

Book Reviews

An Interpretation of Christian Ethics, by R. Niebuhr Charles C. West 287

Living Roots of the Reformation, by Jan M. Lochman 287

Free and Faithful in Christ, Vol. I, by B. Haring 288

Essentials of Evangelical Theology, I & II, by Donald G. Bloesch Rodney L. Petersen 289

“Dear Master”: Letters of A Slave Family,

ed. by R. M. Miller /. W. Kuykendall 291

Second Fiddle: Recollections and Reflections, by N. Goodall Norman V. Hope 292

The Church in Late Victorian Scotland: 1874-1900,

by A. L. Drummond & J. Bulloch 293

The Dissenters, Vol. I, by Michael R. Watts 294

Christianity and the World Order, by Edward Norman 295

Catholicism between Luther and Voltaire, by Jean Delumeau /. H. Nichols 295 Catholic Revivalism: The American Experience, 1830-1900,

by J. P. Dolan Belden C. Lane 296

Profiles in Belief: The Religious Bodies of the United States and Canada, Vol. II, by A. C. Piepkorn 297

Reformation, Conformity and Dissent, ed. by R. B. Knox P. /. Anderson 298

The Gospel in America: Themes in the Story of

America’s Evangelicals, by J. D. Woodbridge J. A. Patterson 300

The Ethiopic Book of Enoch, Vols. 1 & 2, by Michael A. Knibb B. M. Metzger 301 THE PRINCETON SEMINARY BULLETIN Book Reviews (Continued)

Miscellanea Neotestamentica, ed. by T. Baarda, A.F.J. Klijn and W. C. van Unnik 301

Israelite and Judaean History, by J. H. Hayes & J. M. Miller Thomas W. Mann 302

Near Eastern Religious Texts Relating to the Old Testament, ed. by W. Beyerlin 304

From Text to Sermon, by Ernest Best Donald Macleod 305 On the Preparation and Delivery of Sermons, by John A. Broadus 306

The Meaning and Mystery of Being Human, by Bruce Larson 307

Book Notes Donald Macleod 308 — ?

Borr tnan • s°uth china > the Rev - Holy and Unholy Fire! t !? ~ , ] J Danieln C. 1 nomas has been a Trustee of Princeton Theological Seminary since 1969. An a umnus Par College, Columbia Uni- by Daniel C. Thomas } °f_ k ^ versity and Princeton Theological Seminary, Dr. Thomas has served pastorates in New Rochelle, Binghamton, N.Y., Allentown, Pa., and since 197/ in Webster Groves, Missouri. He was a chaplain in the United States Navy 1944-46 and in 1971 Par\ College conferred on him the degree of Doctor of Humane Letters (honoris causa).

Commencement Address 1979

y colleagues on the Board of Trus- off a nice fire-like sound, even. It just M tees and many of your parents will glowed, but, wow, did it give off heat! remember the phrase, “Check the fire, So, if your purpose was to heat your please!” It was an entreaty born in a house, there was no question which day when we built and tended coal of the two fires you wanted. fires to heat our homes. The concern Now, fire and religion are compan- was not to create an aesthetic glow ion words. The ancient Hebrew reli- or to send fingers of light dancing into gion, out of which Christianity sprang, the dark crannies of the room. The made extensive use of fire. There were concern was to keep the coal furnace burnt offerings present to God as a fire going and the heat coming. Dis- sweet odor of love and as an expres- covering a bed of cold ashes called for sion of human faith, allegiance, and an expletive or two and, then, the hard penitence. You might think a burnt task of laying a fire from scratch offering was a burnt offering and the a task no one relished. So, the entreaty fire, for the burning, a fire. After all, was common and always overlaid with fire is fire, isn’t it? Wrong! There was a degree of urgency, “Check the fire, “holy fire” and there was “unholy please.” fire.” The closing verses of Leviticus 9 Now there were at least two kinds and the opening verse of the 10th of fires you could have in your fur- Chapter illustrate the tragedy in not nace. One was all flame. It roared with noting the difference. enough noise to give you the impres- Aaron and Moses laid the offering sion that it was doing a mighty job. upon the altar before God and the peo- The fact of the matter was that the ple and, then, entered the tent of meet- heat was all going up the chimney. ing to stand before God. The record The fire was all show and noise, all says: “And fire came forth from be- sparkle and sputter. It gave off little fore the Lord and consumed the burnt warmth. The other kind of fire was offering.” It was God’s fire, the con- quiet. Its flames were a gentle blue suming heat of his Holy Presence, that emanating from a bed of red coals. broke in upon that moment of wor- There was nothing very spectacular ship, and the offering was consumed. about that kind of fire. It didn’t give Now, two of Aaron’s sons, Nadab and —

214 THE PRINCETON SEMINARY BULLETIN

Abihu, took censors, and put fire on at all. You may be ministering to ashes them and incense and offered them . . . to people in whom the fire of to the Lord and God was displeased. God has burned out. There is a lot of The Levitical record indicates the dis- that in the Church: religion sustained pleasure of God was due to the fact by habit; religion that goes on, pro- that their fire “was unholy fire.” And pelled by its inertia; religion that is death was their punishment, death by the marshalling of the malaise of su- the consuming fire of the Holy God. perstitious people who are playing it

What made their fire unholy and, safe; religion that is powder-puff and therefore, a displeasure to God? It was tea party and keeping up with the fire that did not come from God. The Jones’s. That’s not religion. It’s ashes, inference is that it was human fire, a burned out fire. The pretense of faith a fire generated by the whim of these is there, but there can be no great faith two who wanted to make an impres- without warmth, and the people who sion. They wanted the public eye and have let faith become ashes know it. the Divine attention more than they They know that being cool to God wanted to stand with empty hands in and to each other is irreligion. Deep the presence of the Holy God and re- down they are guilt-ridden, lonely, ceive his light and his truth, which hurting people whose lives are lived is his fire to burn away our blindness at such a shallow, superficial level that and ignorance. their relationships are like the giraffes

As I look at the Church, over which and the crickets at a zoo. Giraffes and you will take leadership, I am con- crickets tolerate each other, they live vinced that one of the critical issues together in a community of sorts in the Church has to do with “holy” the same pen—but, they have discov- and “unholy” fire. All of us want a ered no common bond. They just can’t warm and caring fellowship. Cold re- see eye to eye on anything. They think ligion is irreligion. Schlimacher was and move at different levels. One kicks mostly right when he said, “Feeling is up his heels at night and makes a the basic constitutive element in reli- big noise, while the other just stands gion.” Moody’s famous judgment on tall and says little, if anything. us Presbyterians still smarts. He said, Now, I’m not for heating up the re- you will remember, that “You don’t lational life of crickets and giraffes, but, have to go to the North Pole to find as far as people are concerned, rela- an iceberg. Just go to a Presbyterian tionship is the very heart of faith.

Church.” It smarts because we know It is at the very heart of life. Faith in our bones that a faith without and life are in our relationship with

warmth is a travesty, that a church Christ which gives meaning to our filled with stiff-backed, dignified and existence. It is only when life makes

passionless people, makes about as some sense that we dare to share it much sense as an igloo in Times fully with each other. Some may share Square. So, one of your first obliga- their emptiness and futility, but most

tions, as a leader in the Church, is people who are “sick unto death,” to to “check the fire, please.” borrow Kierkegaard’s phrase, are too

Check it to see if there is any warmth ill to even care to share. So, faith is THE PRINCETON SEMINARY BULLETIN 215 not just a discovery of God, but it is can lead to a kind of passion that a discovery of each other. It is a dis- flames high and spectacularly. It is often covery of meaning for my life and for instant heat that burns fiercely, but is my life among other lives. And mean- short lived. Jim Jones created such a ing is fire. A church member said to flame, an intense and loyal following, me, “Jesus means everything to me related to each other in a kind of fa- and that turns me on.” Of course! To natical embrace. They isloated them- be turned on is just the contemporary selves from the world, which God idiom for being set aflame. loves and embraces, and became a spe-

I honestly believe that one of the cial community with a special messiah. critical needs of the Church is to be And the heat was intense for awhile, set aflame with the holy fire from God. but it was a consuming heat, a self- Such a fire will warm up church life. consuming heat which destroyed the It will make relationships sensitive, hopes and aspirations of many idealists caring and beautiful. It will stiffen up who latched on to the cause. “And fire a spineless people to stand tall like the came forth from the presence of the giraffe but with the voice of the crick- Lord and devoured them (Nadab and ets kicking up their heels. They will Abihu), and they died before the take on large causes with burning Lord.” It happened in Jonestown as hearts because they are driven by a well. holy flame to set things right for God. Now it is possible, I believe, to take

And, so, I say to you, let Calvin’s crest seriously our relational life to each be yours—the extended hand holding a other and come out relating ourselves flaming heart. In an age where com- to God. We can find God in the inter- puters are replacing people and guid- action of honest human relations, for ance systems, made up of electric cir- God is a relational God. He became cuits and radio beams, are threatening human to be a Presence among us to us, we need, more than ever, some- which we could relate. The danger is thing warm and tenderly human at that we use the tools of human inter- the center of our religious life. We action in a manipulative way, to create need the holy flame of the Living God the desired response. Ultimately, the revealed in Jesus Christ our Lord. techniques become ends rather than

But, it must be a holy flame, a flame means to lead us to the Holy Presence. that God gives. There are unholy There are those who are seeking to flames, flames that are generated in the engage the Church in what they call human condition to artificially stimu- the “relational revolution.” I have seen late the human spirit . . . the flames it produce the saving warmth the of Nadab and Abihu. The technique Church needs and for which people of manipulating the human psyche is hunger. But, I have also watched peo- a well developed science in our day. ple worship the techniques and so Religious cults have learned how to miss the flame of the Holy God which take lonely, rootless people and make must be at the end, if not the begin- them into flaming robots who me- ning, of all Church life. There are chanically support the causes and T.A. cultists and Relational cultists, whims of their leaders. Mind control and Encounter cultists, and Yoga cult- 2l6 THE PRINCETON SEMINARY BULLETIN ists, Devotional cultists, where the tech- Church. There is the fire that can burn nique is lord, and God the flint and the hell out of the Church and there steel with which to strike the spark. is the fire that just burns like hell, until

That is bad news. God is not the spark. it consumes the Church. Fire does re-

He is the fire. “He is the Beginning fine. It is the metallurgist’s friend en- and the End. He is our Lord and our abling him to purify and blend until God.” he has the substance he seeks. The So, not only will your task be to dross in the Church will yield to the check the fire to see that it is burning, authentic fire and be consumed. That’s but to check to see what kind of a fire where we need to consign the worldly you are tending. Is it a “holy fire,” the baggage that we come bearing into the flame of the Living God, or is it an fellowship of Christ . . . our racial “unholy fire,” the flame of our rela- prejudices, our blind national pride, tional science? Rex Davis, an eminent our commitment to systems that have broadcaster in the Saint Louis area, was become our gods, our class conscious- telling a group of us last week about ness. All those need the refiner’s fire. how, in the early days of radio, the But, beware of the fire that just burns engineers would open up the station . . . burns like the flames of hell . . . early in the morning by putting a fif- burns until it brings Church and fellow- teen minute disk on a record player and ship, ecclesiology and theology, tumbling then going out for breakfast. This par- down because it is an unholy flame. It ticular morning the disk carried a is heat for heat’s sake. ... It is feeling

“hell, fire, and brimstone” preacher. for feeling’s sake. It is emotion for

The engineer started the disk and emotion’s sake. It is experience for ex- headed out for his morning coffee and perience’s sake. It is tongues for the eggs. Unfortunately, the disk had a bad sake of tongues. It is structures for the groove in it. For thirteen minutes what sake of structure. It is theology for went over the air was “Hell fire,” click, the sake of theologizing. Check the “Hell fire,” click, “Hell fire.” A lot of fire, please, for God’s safe. people didn’t like the heat including For God's sa\e, set the Church the engineer when the station manager aflame with God himself—who is landed all over him. the holy fire to warm and refine the There are two kinds of fire in the Church. Freedom and Liberation

Farewell Remarks to the Class of 1979 by the President of the Seminary

esus said, “You will know the truth, that one reason is our response to scarc- J and truth will make you free,” and ity. In An Inquiry into the Human St. Paul added, “For freedom Christ has Prospect, Robert Heilbroner indicates set us free.” At the center of the Chris- that we can only expect more repres- tian faith is the experience of liberation, sion, more authoritarian regimes in the the reality of freedom, the basis and immediate future, because the products promise of human rights. “Freedom is of the earth will grow scarcer and we the gift of Christianity,” declared Nich- shall be unable to exercise self-discipline olas Berdyaev. It did not come from the and self-control. If discipline does not ontocratic and static cultures of the come from within, it will be imposed

East, nor was it a product of the Greek from without. One would like to dismiss and Roman West, where Stoic fate and Heilbroner and his pessimism, based on Epicurean chance prevailed. No, free- a Freudian anthropology, but our ex- dom sprang forth from the Christian perience with the energy crisis in Amer-

Evangel that in Christ we have been set ica today will not permit it. Mr. Gallup free from sin and death in order to live has reported that most of us do not out our days in obedience and service, believe the crisis is real, and my fear for truth and and to follow the quest is that we shall continue with this il- wholeness. lusion until Caesar is forced to act. been bleak The plight of freedom has If one cause of this spiritual disease in our century, and its prospect now is is the absence of self-discipline, another not for our comfort. It has become our surely must be the conclusion that free- spiritual disease. Someone has recently dom is too heavy a burden to bear. This observed that “the only universal thing was the accusation leveled at Christ by about human rights is their universal the Grand Inquisitor in Dostoievski’s denial.” We seem to have reversed the novel, The Brothers Karamazov. The trend of the eighteenth and nineteenth scene was old Seville, and the time was centuries, which produced liberalizing the sixteenth century, the period of the and democratic revolutions. The revo- Inquisition, when Christ returned. The lution typical of this century is totali- Grand Inquisitor accused him of over- tarian. It claims human freedom and identity, and demands blind obedience rating human beings, of misunderstand- and laborious service for anonymous ing their capacities. He insisted that and malignant powers. they can not bear the burden of free- Why are we, supposedly enlightened dom. It is too great a weight. They want and humane persons, afflicted with this some external force to take freedom and spiritual disease? Futurologists tell us to give them bread, to reduce them to 2l8 THE PRINCETON SEMINARY BULLETIN spiritual infancy. This is the apology of is offended by a subject and who vows every dictatorial regime. he will stamp him out. The poem ends Our narcissistic generation reminds with the tyrant speaking: me of a soldier in the novel, All Quiet So I soberly laid my last plan on the Western Front. When a group To extinguish the man. of nuns began to sing in the corridor Round his creep-hole, with never outside the hospital room where the a break soldiers were confined, someone threw Ran my fires for his sake; a pitcher through the door to stop the Overhead, did my thunder combine noise. An inspector was summoned, With my underground mine: coldly eyed each soldier, and then one Till I looked from my labour confessed, although he had not been the content culprit. The inspector stared at him for To enjoy the event. a moment, and then turned on his heel and left the room without a word. As When sudden .... how think ye, soon as he had cleared the door, the the end? other soldiers turned to the one who Did I say “without friend”? had confessed and asked, “But why did Say rather, from marge to blue you say you did it, when it wasn’t you marge at all?” He responded with a laugh, “It The whole sky grew his targe really doesn’t make any difference. A With the sun’s self for visible boss, few days ago I got a lick on the head, While an Arm ran across and they gave me a certificate saying I Which the earth heaved beneath am no longer responsible for what I like a breast do. Since then I have been having a perfectly wonderful time.” Where the wretch was safe prest!

Jesus said that freedom is based on Do you see? Just my vengeance a relationship with God through Him, complete. and that “if you continue in my word, The man sprang to his feet, you will know the truth and the truth Stood erect, caught at God’s skirts, will make you free.” Christian freedom and prayed! is not an abstraction. It is a gift of grace. —So, I was afraid! It comes with the acknowledgment of Go out of Princeton as apostles of God’s claim over us. It is a prerequisite for responsibility and maturity. Free- freedom in the power of the Risen dom depends on our living on the Christ. Do not be intimidated by any Word, on a living relationship with would-be Caesar. Take up the cause of God. the exploited, the oppressed, the alien-

This is the conclusion of Robert ated, and the despairing, but go in the Browning’s moving poem, “Instans power of Him who has conquered both

Tyrannus.” It is a tale of a tyrant who sin and death and has set you free. The This-Worldliness Born in India of missionary parents, Paul W. Meyer is the Helen H. P. Manson Pro- fessor of New Testament Literature and of the New Testament Exegesis at Princeton Theological Seminary. An alumnus of Elmhurst College and Union Theological Seminary, N.Y. (B.D. and by Paul W. Meyer Th.D.), with studies also in Basel and Got- tingen, Dr. Meyei' has taught at Colgate- Rochester Divinity School, Vanderbilt Di- vinity School, and came to Princeton in the autumn of 1978. He is the author of The

Justification of Jesus ( 1976 Shaffer Lectures at Yale).

Inaugural Address, February 28, 1979

wo years ago, in his own address, The other most important change T Professor Froehlich referred to the from those medieval antecedents is that venerable history from which the insti- inaugural lectures in modern academe tution of the inaugural derives; it had come at a later time in a teacher’s ca- its origin, he said, in the opening lec- reer. Of course the start of one’s teach- ture on method with which the medi- ing is a very significant moment, both eval master of theology began his teach- professionally and personally, and it re- ing career. Personally I am happy to mains so to this day. In this past semes- note that there have been some changes ter I have had more than one occasion since then. to be vividly reminded of my own. But

For one thing, I may have been very those later times in which so-called “in- much the stranger and the newcomer augurals” fall in the present scheme of at my installation at Opening Convoca- things are significant for a teacher in tion in September. But as I stand before other ways and for other reasons. One you now to try to make good on the un- has had time and occasion to try out fulfilled obligation of that memorable different methods; to learn at first hand evening, I have first to express my pro- some of the frustrations as well as the found gratitude for the hospitality and joys of teaching; to discover that one reception already accorded to my family never works alone in such an enterprise

and to me by the Princeton Seminary but is always bound to colleagues in community for more than a full semes- complex reciprocal relationships of debt

ter. I am very much aware that I still and obligation that change, sometimes have a long way to go to meet the ex- drastically, as the colleagues themselves pectations of the invitation that brought change; to ascertain that student gener- me here, but already I feel myself to ations change as one undergoes change

be a part of this school, and I am re- himself or herself, and that the subtle

lieved that this afternoon’s lecture does chemistry of a course never repeats it- not have to bear, as such lectures once self no matter how many times the

did, the full burden of introducing my- catalog announcement is duplicated. self to you or of establishing my cre- Old answers don’t work any longer to dentials to be here. meet even the old questions, to say noth- 220 THE PRINCETON SEMINARY BULLETIN ing of the new. When the pace of ferences in social and regional back- change is rapid, profounder effects have ground or race and sex or country and begun to make themselves felt, whether culture, and the efforts of the individual recognized or not. New methods, new teacher to find professional integrity in discoveries, new claims within one’s dis- the diversity of disciplines and in the cipline succeed each other with such unavoidable process of change—all these rapidity as to threaten the continuity turn out to be our way of participating of one’s work. Today’s news wraps to- in the pain and the promise of the morrow’s fish, even in scholarly circles. church in our day. For now the truth

Significant change is at first indistin- we are after is never perceived alone or guishable from passing fad, and the old in abstraction from obedience; method ways of keeping one’s bearings and of and integrity have become part of the maintaining one’s integrity are put se- quest for faithfulness to the gospel and verely to the test. The methods we use its ministry in a changing world; and in our work are important to all of us finding and keeping one’s bearings as a as furnishing clarity and precision to student or as a teacher cannot be sep- what we do. We cannot engage in com- arated from working out one’s identity mon work, in teaching and learning as a Christian, i.e. one’s calling. Here from each other, if we cannot devise to know is at once to be know'n; to find rules of procedure on which we agree our way to faithful ministry is to learn and which make what we do compell- to rely on God’s faithfulness; and to ing and persuasive for others. But it act out our calling as individuals and belongs to the nature of method that as a school is, as the very word so clearly when it dilates at the expense of con- implies, to respond to a summons that tent and, by preoccupying us, usurps has not originated with us or politely the place of those ends which it is de- awaited our bidding. vised to serve, it becomes an ideology. If the burdens of proof attendant up-

It is no longer possible to establish one’s on an inaugural are thus different but credentials simply with a discourse on not really less than before, I should like method or a specimen eruditionis. to claim the opportunity that follows

These factors are perhaps only the from its being now a later occasion in normal and ordinary concomitants of life to reflect briefly on some concerns being—a professor getting a little bit that have been on my mind for some older. They are sharply reinforced by time and that appear to have some a major move from one institution to connection with these mid-stream rumi- another, with which an inaugural occa- nations about change, faithfulness, in- sion in mid-career may or may not tegrity and identity in theological edu- nowadays coincide. But they are raised cation. to the bracket of another order, it seems I to me, when one is talking not simply about academe but about theological I have given out as my topic “The education. For now the mutual bonds This-Worldliness of the New Testa- of colleagues in a common enterprise, ment,” and I should like to say first the interaction of students and teachers what I intend with this rather clumsy across the generation gap or across dif- title and why I believe it to have some THE PRINCETON SEMINARY BULLETIN 221

significance; to offer at the same time What then is the “This-Worldliness some indications of this characteristic of the New Testament”?

as we encounter it in the New Testa- In a letter written in 1926, Martin ment itself; and finally to mention some Buber put into the language of the

implications it might have for the way twentieth century what has been called in which we think of the unity of the the perpetual and unchanging Jewish

New Testament, its functioning author- protest against the central claim of ity for the community of the church, Christianity. Peter’s confession at Caes- and its connection to our sense of iden- area Philippi, that Jesus was the Christ, tity as Christians. he wrote, was a sincere confession but

By the phrase “The This-Worldliness not a true one, and it has not become of the New Testament” I am not in the any less untrue for having been repeated first instance thinking of the histori- down the centuries. Why? The Mes- cally conditioned character of the New siah cannot have come at a particular Testament writings or their situation- moment of history because his appear- bound particularity, even though the ing can only mean the end of history. proper recognition of both these fea- The world was not redeemed nineteen tures is today utterly indispensable for centuries ago because we still live in 1 the work of honest exegesis. And I cer- an unredeemed world. How can the tainly do not mean to convey the notion Christian community withstand, how that the New Testament belongs with- has it withstood, the withering force out remainder to the everyday world of of that elemental refutation? It does no the secular and the profane. Part of our good to refer to the putative fact that problem is that the mundane so often Jesus was certain in his own mind that connotes the profane, the earthly has he was the Messiah, or to prove that the become the God-forsaken, and we can conversation with Peter at Caesarea no longer tell the difference. And the Philippi actually took place. Both the last thing I mean to suggest is a her- consciousness of the one and the con- meneutic of the New Testament that fession of the other were thought by would deny the deliberate preoccupa- 1 The letter is preserved in Franz von Ham- tion of its writers with the actions and merstein, Das Messiasproblem bei Martin Ba- the presence of the living God and his ber (Stuttgart: Kohlhammer, 1958) and quoted by H.-J. Schoeps in his review of the transcendence. No; clumsy as it may be, book, TLZ 84 348-9. See also Rein- the term “this-worldliness” has been (1959), hold Niebuhr’s tribute, “Martin Buber: 1878- chosen simply because it has no substi- 1965,” Christianity and Crisis 25 (1965), issue tute as the opposite of “otherworldli- of July 12, 1965, p. 146: “Speaking to an audience of Dutch Christian pastors, he ness.” Otherworldliness is our problem, [Buber] made this highly illuminating com- a problem of our religion and our the- ment on Jewish and Christian attitudes to- ology, a problem in our ways of reading ward Christ as the Messiah: ‘To the Chris- the New Testament. What I aim to tian the Jew is the stubborn fellow who in

a redeemed world is still waiting for the urge is simply that we seriously misun- Messiah. For the Jew the Christian is a heed- derstand the New Testament when we less fellow who in an unredeemed world ignore what it supplies for the correc- affirms that somehow or other redemption ” tion of this problem. has taken place.’ THE PRINCETON SEMINARY BULLETIN

Buber to belong to the realm of the is where its surface force is felt. But it humanly possible, but to the merely does something else, and that is where human all the same. If they can be I propose to locate both its inner force proved, they prove in turn only that and its flaw. It links the Messiah with Jesus was a messianic-minded sort of redemption, and both of these to the human being. Either one takes the con- transformation of this world into an- dition of the world seriously or one other, or its supplanting by a new order. does not. If one does, then its transfor- There does not seem at first to be any- mation has clearly not occurred and the thing odd in that; the New Testament Christian claim to have found in Jesus appears to do the same, and for three of Nazareth the Messiah of God cannot quarters of a century we have been be honored. trained to honor the continuities be- The argument has particular force tween the New Testament writers and because it comes from a respected and the eschatological tradition that made honored religious leader who stands in up so large a part of their Jewish back- the tradition from which the New Tes- ground. Nevertheless—and this seems tament writers also drew, and which to me the crucial point—the premise of we cannot disown. Buber’s God is the the argument, from which it draws all God of the Bible. Yet his challenge its force, is that both the Messiah and comes from outside the Church and so his redemption are here construed in effectively poses the question of our unambiguously otherworldly terms. In Christian identity. At the same time, the New Testament on the contrary, it is not solely a Jewish demurral. It this otherworldliness has been changed taps a problematic running deep within in consequence of the claim that the the Christian consciousness itself, so it Messiah has come in an Hwredeemed poses a significant challenge to Chris- world. The eschatological tradition has tian integrity from within. As Sydney not continued unbroken; it has passed Cave wrote in 1949: through a crucible fired by a public act not only available but also inevasible “There was a time when men rejected to every onlooker and every inquirer, Christianity because they disbelieved the crucifixion of Jesus of Nazareth. It in miracles or in the Divinity of has irreversibly become “this-worldly.” Christ. In our age a commoner cause This still is not to suggest a simple is this: what they understand by and sharp discontinuity between the Christianity has been disproved by 2 Christian faith and its Jewish anteced- their experience of life.’’ ents. On the contrary, the resources for understand by Christi- “What they coming to terms with the crucifixion of is the issue, not only for anity”—that Jesus were drawn by the early Chris- stands out- Buber and anyone else who tians from the very tradition that was it, but more painfully and acutely side being recast under its impact, from the within. for anyone who claims to belong Psalter, from the prophets of the Exile, takes the world Buber’s challenge and from the actual history of a beleaguered condition very seriously, and that its and delivered people and its memories 2 Sydney Cave, The Christian Way (New of past deliverance. That tradition itself York: Philosophical Library, 1949), 24. was not simply otherworldly but very —

THE PRINCETON SEMINARY BULLETIN 223 much in touch with the realities of of the use I have made of Buber’s ar- earthly human life, and that is still one gument, it would be easy to misconstrue of the things that binds Christian to the point and conclude that Christian Jew in our time. Nevertheless, the way identity here boils down to a matter in which this characteristic “this-world- of a simple logical choice. After all, liness” is riveted to the central religious when it comes to ultimate truth, who categories, myths, images, symbols is to decide whether redemption must whatever we call them—of the new first be conceived in otherworldly terms faith under the impact of a distinct his- that forever preclude the notion of a torical event lies close to the very heart Messiah’s having come in an unre- of what gives Christianity an identity of deemed world, or whether the Mes- its own. But what kind of an identity! siah’s having come in an unredeemed Other religious communities celebrate world must forever alter the conven- their New Years, commemorate the tions by which we comprehend redemp- births of their founders or the founding tion? On the level of logic, the meaning of their institutions, recall to conscious- that comes out at the end is but deter- ness past alienation and its reconciling, mined by the premise adopted at the present guilt and its atoning, and clothe start. The fact is of course that the with religious solemnities the high Christian movement did not have its points and the low in the cycles of hu- origin in a logical or semantic premise man life, individual and corporate. But arbitrarily arrived at. The whole point only Christians have a Good Friday. in the “this-worldliness of the New Tes-

Only they recall in text and liturgy a tament” is that truth for its writers, public historical event that once made, “what they understood by Christianity,” and still makes, a mockery of their most began in an important sense from “their central claim, and yet return to it as experience of life.” This does not simply their most central truth: the coming of mean that they stood in a Jewish tradi- the Messiah in an unredeemed world. tion that had always taken seriously That cross, which so vividly defies the social injustice, the undeserved suffer- natural and inevitable otherworldliness ing of the righteous, the reality of pain of human religious tradition, including and grief, or the stark threat and fact that of the Christian first and most of of death. Of course that is also true, and all, has been a key mark of Christian remains immensely significant. To this identity from the beginning. day it is the presence of those Hebrew To understand more accurately what scriptures in the Christian canon that is involved in Christian recollection of often prevents this faith from falling this event, more precisely what accounts back into a private and interior piety, for the central place it occupies in the from reverting to an existentialist reduc- early stages of emerging Christian con- tion to the way in which Christians “re- fession, we need to take cognizance of ceive” or construe the unredeemed world at least two important points. around them. Yet all the evidence is that the event of the crucifixion of Jesus (0 was an unexpected and unbidden “ex- One has to do with the sheer histori- perience of life” that forced itself upon cal givenness of the crucifixion. Because the circle of his disciples and followers 224 THE PRINCETON SEMINARY BULLETIN as a brutal intrusion. We may have pact as an utterly discrediting outcome. some trouble locating the precise year To survive at all meant using the once- in which it occurred, but nothing in the familiar religious terms and ideas in entire Bible is so historically certain or new and unfamiliar ways. That is what so secure from historical doubting. Jesus is meant by speaking of a crucible certainly did not die from so-called through which the eschatological tradi- “natural” causes at the culmination of a tion passed. But the important point successful career as a popular teacher. here is to note the force with which His life was taken from him. (Inci- the historically given event compelled dentally, we probably ought to contem- such revision. I will suggest that it was plate occasionally what the devastat- here that a distinctively Christian the- ingly destructive consequences for our ology began. theology would be if this certainty could An incidental observation may not be be overturned, especially since we some- out of place here. It is curious that in times talk and think as though Jesus had the long history of debate about Paul’s 4 it died in that other way; would remind relationship to Jesus , no one seems to us of the theological importance of what have noticed how far a simple point of we do know historically.) And what- chronology might go to explain many ever the complex causes behind the tak- of the differences between the ways in ing of his life may have been—unless which the synoptic tradition and Paul we abandon all historical perspective, refer to Jesus. The disciples of Jesus, this fatal opposition had something to the bearers of the synoptic tradition in do with what he said and how he lived its early stages, were in a position to

—the way in which it was taken mat- perceive, interpret and understand Je- tered greatly. Martin Hengel has recent- sus, to respond to him and to set their ly documented in overwhelming detail hopes in him, with available Jewish the shocking, offensive and degrad- categories, either before his death or out ing connotations that shaped the public of their memories of him before his quality of this form of execution in the death—as a leader and teacher, as an 3 Greco-Roman world . Of course the authoritative interpreter of the Law, as evangelists do not dwell on gruesome a prophet, perhaps even one designated detail for its own sake; the community to be God’s anointed, and (some would recollections on which they draw al- say) even as the Messiah. The crucifix- event in terms ready represent the of ion would have forced a new meaning was believed about it. But we for- what upon these only after such initial con- peril that this belief get at our own had nection with Jesus. But for Paul, the nothing to do with knowing about this persecutor of the Christians, such a be- event, with surviving its im- but only ginning was precluded from the start Jesus’ ignominious death. There was 3 “Mors turpissima crucis: Die Kreuzigung by in der antiken Welt und die ‘Torheit’ des for him no way to accept the claims ‘Wortes vom Kreuz,’ ” Rechtfertigung: Fest- made in undoubtedly Jewish terms on schrift fur Ernst K'dsemann zum 70. Geburts- 4 tag, herausgegeben von J. Friedrich, W. Cf. Victor P. Furnish, “The Jesus-Paul Pohlmann u. P. Stuhlmacher (Tubingen: Debate: From Baur to Bultmann,” BJRL 47 J.C.B. Mohr, 1976), 125-184. (1965), 342-381. THE PRINCETON SEMINARY BULLETIN 225 behalf of Jesus by those whom Paul theological problem of discerning what persecuted. The merest term of respect, is most central in that faith coalesce. A

teacher or sage or prophet, to say noth- Christian faith that is satisfied to locate ing of a full titular designation such as its authorizing warrants in what Jesus the Christ, had for Paul first to be rec- said or did is bankrupt before Buber’s onciled with Jesus’ death before its ap- challenge. That includes not only the plication to him could even be contem- Christian apologetic of an earlier time plated; i.e. it had from the very start which would have us believe that Jesus to be redefined, or, one might say in was the Christ because of his miracles, hindsight, “Christianized.” Is it really or because of the authority with which any wonder that Paul begins with he surpassed the scribes and the Phar- Christ crucified and risen, and that, for isees, or because of the putative origi- example, whatever new persepectives nality or moral superiority of his teach- upon the Old Testament scriptures were ings. It applies with equal force to those opened up to him, these were triggered latter-day apologetic eulogies which first from that event rather than from would justify the place accorded to Je- any of the community’s memories about sus in Christian memory by extolling Jesus’ own teachings and debates con- the existential profundity of his percep- cerning the Torah? tion, or the disclosive nature of his lan- guage, or the power of his parables to (2) evoke from the human religious imagi- So the crucifixion must have had an nation visions of realities yet to be, and impact in its sheer historical factuality, so lay upon Jesus such modern and its givenness. But why was this earthly humanistic messianic titles as “the tabu- discrediting of Jesus of Nazareth, in all lator of tabulators.” One mark of all that he had taught and done, not the such arguments is that they take Jesus end of the movement, the final oblitera- out of his time and separate him from tion of whatever hopes and beliefs in his Judaism. But they also separate him the presence of God and his kingdom from his humanity; they seek to secure Jesus might have aroused or rekindled? Christian faith by turning Jesus into a Why did the early community not Superman. What are they but all-too- draw the conclusion voiced by Buber? modern forms of otherworldliness?

Why did this ultimate demonstration It is at this point that recent studies that they lived in an unredeemed world of the earliest stages of Christian credal not force them to revert to an other- formulation and of the resurrection tra- worldly hope and retire to await the end ditions in the New Testament acquire of history? By itself the cross was a a special kind of interest and theological devastating defeat, a sure indication that and historical significance. These tradi- Jesus was a loser. The very public qual- tions are themselves complex and intri- ity that made it inevasible closed off cate, fascinating and rich in ways we any other religious alternatives. cannot here pursue. For our purposes In seeking some answer here, the we may say that they are summed up historical problem of reaching some in the two very early and very basic kind of plausible understanding of the confessional formulae which Paul sets emergence of Christian faith and the side by side in Romans 10:9. One is 226 THE PRINCETON SEMINARY BULLETIN

“Jesus is Lord’’; the other is “God has margins of the church into its sanctu- raised him from the dead." The two aries for that Sunday (as one of the serve to interpret and illumine each two in the whole year that still hold other. them) return to their homes only con- Now of course we all know that the firmed in their suspicion that “what resurrection of Jesus has as firm a place they understand by Christianity has in Christian confession as his death, and been disproved by their experience of that it has a great deal to do with the life.” fact that the early community was able In the New Testament, on the con- to “survive” the impact of that public trary, the resurrection is not the same crucifixion at all, that its hopes and kind of public event as the crucifixion; beliefs in the presence of God’s deliver- indeed, nowhere in the New Testament ing power and his kingdom in the per- is the claim made that it was witnessed

son of Jesus were not simply obliterated. by anyone at all. It was instead the But why should this not have been Risen Lord who made himself known; mentioned long ago? The fact is that and those to whom he did appear be- our otherworldly ways of reading the came without remainder his witnesses, New Testament often do their worst which meant that being able to say just at this point. We need sometimes “God has raised him from the dead” to think about the crucifixion of Jesus was the same thing as being able to say

as if there had been no resurrection just “Jesus is Lord.” No wedge can be so that we might understand what the driven between knowledge of the resur- resurrection itself meant for those early rection and confession of Jesus as Lord. Christians when they linked the latter For the heart and nucleus of resurrec- so closely to the former. Theological re- tion faith in the New Testament, the flection and personal piety tend to leap conviction “that lies at the basis of the ahead to seize upon the resurrection as theology of the New Testament in all

the Christian answer to the historical its varieties,” as Professor Nils Dahl has

givenness of the crucifixion and to its said, is “that the crucified ‘King of the massive and devastating impact. But the Jews’ was right and had been vindi- inevitable temptation is to rest the case cated by God who raised him from the for the Christian faith upon an inter- dead .” 5 In short, the crucial issue in our pretation of the resurrection that makes understanding of the resurrection is

of it an even more massively demon- what it means in relation to the one strative display of supernatural power. whom all the world knows to have In that case one can only tremble at been crucified. the thought that its historical certainty II may not equal or may even be less se- cure than that of the crucifixion. Not I have said that a Christian faith sat- only do both the frantic exaggeration isfied to locate its warrants in what of the first and the nagging uncertainty Jesus said or did is bankrupt before of the latter betray themselves all too Buber’s challenge; and it is first of all readily in the schizophrenic joylessness 5 N. A. Dahl, “The Neglected Factor in of many Easter Sunday sermons, but New Testament Theology,” Reflection 73,

those folk who come back from the No. 1 (November, 1975), 7. THE PRINCETON SEMINARY BULLETIN 227

the cross that makes it so. Jesus’ teach- Son of Man, the answer to this prob- ing about the radical imperative of lem of God’s future judgment; as Son God’s grace has no convincing claim of David, the bearer of Judah’s hopes —until God shows him to be right. His for a king who would one day tran- unorthodox moves to establish human scend the corruptions and infidelities of community with the outcast are no human dynasties; as Servant of God, different from the madness of any revo- the one who by his righteous suffering lutionary—until God identifies himself could atone for his people’s sins; as with this madness. His challenges to Messiah, the one anointed by God to religious tradition and convention are effect a new sort of deliverance; as Lord, only as interesting or as tiresome as a the one to be served and obeyed in this thousand other religious radicals— until earthly life. The titles quickly multiply the early preachers talk of God’s having and develop, but all are used in new confirmed this servant, this protege of ways. The old scriptures are consulted, his. But conversely also, this crucified, but always with new perspectives. The

this discredited Jesus, whom God is said familiar language is employed, but with in these creeds to have acknowledged unfamiliar connotations: God himself,

as his own, is not an otherworldly Jesus. his presence and his freedom, his mercy Resurrection, as an idea in the world of and his judgment, his faithfulness and the New Testament, has no messianic his salvation, or love, righteousness, sin, content of its own. Judaism knew noth- suffering, life—and death; all has been ing of a messiah raised from the dead. stamped with the branding iron of the And even a proposal that God had crucifixion. All has become irreversibly raised from the dead some faithful this-worldly, because the transcendence prophet or rabbi would probably have and authority of God himself now un- created no great stir; it surely would derscore and authorize that this-world-

not have upset any conventions in the liness. And there is something on the understanding of God. There is nothing stage of history that was not there be- distinctively Christian about the notion fore: a community that calls itself by of a resurrection— until it is given con- the name of the crucified Messiah. It

tent by the this-worldliness of Jesus and is one that can say now with integrity

his cross. For those earliest missionaries that it has been brought into being not were proclaiming neither a new God by a flight into another world or by

nor an unknown Jesus. Instead, they visions of things yet to be, but by its were declaring that the God of their experience of life, and by God’s con- fathers had made of the discredited firmation of the same. Jesus of Nazareth the right clue and the criterion for discerning God’s true Ill

intentions; the measure of the right way I have spoken of all this in terms of to talk about salvation and God’s king- the sheer historical givenness of the cru-

ship and their obedience; the way to cifixion as a public event and its impact face what was for them a clear and self- upon the community of Jesus’ disciples evident part of their future, namely the and followers, and have suggested that coming judgment of God. This Jesus, this has some connection with establish- and no one else, had now become: as ing the distinct identity of the Chris- 228 THE PRINCETON SEMINARY BULLETIN tian movement. The work of New Tes- love, or some title by which Jesus is tament studies in recent decades has known, such as the Son of God— is dif- helped us to appreciate as never before ferent according to the writer who uses the diversity of the New Testament it. Each interprets the sense of God’s writers in their theological perceptions, presence and action in Jesus differently their conceptual language, their con- as he understands the predicament of crete historical intentions. In my own the world and the perplexities of hu- teaching I am committed to honoring man life within it differently. Under that diversity and indeed elaborating such circumstances, one is tempted to upon it with as much precision as pos- single out some special facet of New sible. Exegetical honesty requires that Testament teaching—such as Paul’s of us. When we contemplate the early truth that God justifies not the right- Christianity of the New Testament, eous but the ungodly—and to make of however, we also ask whether there is it the “canon within the canon,” a dis- anything that gives it a distinguishable crimen derived from the New Testa- identity of its own, and if so, what ment itself for distinguishing what is that is. That is a legitimate question more central from what is peripheral for a deliberately disinterested historian, within it. To some extent that is un- whose descriptive task requires him to avoidable. Each of us, in our reading ask it sooner or later; it is at the same of the New Testament, will always ap- time a necessary and deeply interested propriate from its diversity what most question for one who stands within meets a present need; and that has been the Christian tradition and who sooner the case throughout the history of ex- or later inquires what that means. For egesis, not only for individuals but for the student of the New Testament it whole stages and periods, for every is also the question whether any unity crisis, of the church at large. But we is discernible behind or within its theo- harden and systematize such choices at logical pluralism. our peril, for then we truncate our In general, the search for some kind scriptures, reduce them to the familiar of doctrinal common denominator on and the already known, and deprive which we might find unanimity among ourselves of those unexpected and un- the New Testament writers has been anticipated insights they supply for our given up—and rightly so. That proce- nourishment on unexpected occasions. dure is so reductionist that what it No curse lies more heavily upon our yields is too meager to deserve our giv- study of the Bible, especially in a semi- ing it status as the nourishing heart and nary like our own, than the confidence center of our faith. All the most inter- that we already know what is written esting and valuable insights of Paul, of on its pages. It is worse than ignorance the Fourth Gospel, of Matthew, are sac- or indifference, for like the unforgivable crificed for the sake of such a bland sin of blasphemy against the Holy uniformity. Although our religious vo- Spirit, it is beyond being taken by sur- cabulary is profoundly shaped by the prise, even by God himself. New Testament, we discover that the meaning of each term and each theme IV

—whether it be faith itself, or God’s One of the most tempting alternatives THE PRINCETON SEMINARY BULLETIN 229 in this connection is to find the heart and not yet delivered up all things to of the New Testament message in a the Father. Why not make such a the- theology of the cross. For one of the ology of the cross the canon within the things that ties the New Testament canon by which to know the identity most closely to our own condition is of our Christian faith, especially its this- the fact that otherworldliness was a worldly application? problem among Christian folk from the A theology of the cross in this Pauline very start. The most startling and thor- sense is a critical and polemic instru- oughgoing illustration for this is pro- ment, for correcting an otherworldli- vided by the Corinthian church, which ness that has perverted the gospel. As had fallen prey to otherworldliness, to a knife it lends itself to the surgery a Christian triumphalism, at almost ev- needed to cut back religious pretension, ery point: in their understanding of the the flight into idealism and supernatu- office and credentials of an apostle, in ralism, both in the New Testament and their esoteric definition of his message, in the Christian piety of our time. And in their belief in the power of the sacra- Paul is not the only one in the New ment to guarantee a future life, in their Testament to develop such a theology use of ecstatic speech to qualify a special of the cross. His most notable partner elite, in their ascetic and libertinist dis- is undoubtedly the Gospel of Mark, dain for human sexuality, in their claim contending for a true versus a false un- to have taken part already in the resur- derstanding of the transcendent power rection. Paul’s response is a sustained and authority of Jesus as the Christ, exposition of the bearing of the cross and using the cross as the discriminat- upon their understanding of both Chris- ing mark to tell the difference. Only tian existence and the ways in which recall Mark’s account of that conversa-

God is known: the apostles are a spec- tion at Caesarea Philippi with which tacle, like men condemned to the arena, we began. The withering rebuke ten- marked as fools by the world; their dered to Peter by this Messiah is to the message is one of God’s sovereign use effect that his otherworldly notions of of what is despised by the world to victory and discipleship are Satanic un- confound the wise; eating the bread til revised by the correction that the and drinking the cup remain a procla- true disciple must take up his cross and mation of the Lord’s death until he follow the Crucified. comes; their vaunted gifts will pass Such a surgical knife has a kind of away and only faith and hope and love immediate appeal for our preaching by will abide; the life of marriage relation- virtue of its critical power. But we need ships is one in which the husband does to beware. This kind of theology of not rule over his own body but the wife the cross, used only in this way, cannot does, and vice versa; freedom is a life be itself the center of the New Testa- that is bound to one’s brother’s con- ment or of Christian faith. It is used, science rather than one’s own; and this rather, to protect and to preserve that earthly life is one in which Christ is center. And yet, of course, just in that known only as the first-fruits, one over protective function it directs our atten- which a Lordship is exercised by a tion to what is central. I have tried to Christ who has not yet defeated death define that center not as one theology —

-3° THE PRINCETON SEMINARY BULLETIN within the New Testament, but as the of Man gave for the life of the world historical event of the crucifixion, a pub- —apart from the impact of that same lic, certain, and inevasible event that event? That event could not of course has left its distinguishing mark on ev- have served such a defining and sus- ery theology, every narrative, every in- taining role without the authorizing terpretation of Jesus and every memory confirmation of God himself in the of Jesus, every admonition to Christian resurrection, but that is only to say that living, every exhortation and every con- God has not disclosed himself in rela- solation within the New Testament. tion to the life of men and women in Some parts of the New Testament re- this world otherwise than in that event main only indirectly related to that cen- and in the one whose life on earth it ter, serving themselves to protect the ended. center from serious misunderstanding V and distortion; one would have to say The resurrection makes the crucifix- Epistle something of that sort about the ion (or, more exactly, the One who of James. Some appeal to the center, was crucified) normative for Christian as I have just said, as the critical nega- faith. It does not require us to make of tive instrument for warding off threats the crucifixion a supernatural event or to Christian identity. But others use it an event unique in kind, cutting faith also more positively, as Paul himself off from the realities of history. It does does. It would take more than another not make one language about the event lecture to trace all the ways in which normative, as was once maintained that is done, and in some ways that is when people thought the Greek of the appropriating for the unending task of New Testament was unique. It does ourselves the message of the cross. But not require us to locate the warrants who will deny that Matthew's portrait for our faith in some intrinsic quality of the Messiah as a lowly king riding of the New Testament documents so into Jerusalem, as the scripture said, that we have to fear the very critical “mounted on an ass, and on a colt, the disciplines that can unlock for us their likewise been shaped foal of an ass,” has precise meanings. And it does not re- by the impact of the cross? Or who will quire us to abandon the insight that claim that the Gospel of John could scripture itself partakes of the nature have come to the notion that the one and fulness of religious tradition, flexi- who genuinely claims to be a shepherd ble and changing as human situations of God’s people is the one who distin- and needs change. All of these are guishes himself from every hireling and symptoms of our proclivity to other- every fraudulent claimer of that title worldliness and only block our vision. by laying down his life for the sheep Rather, the resurrection makes the if it had not been for that event? Or cross the paradigm, the clue, the source that in a world full of otherworldly of the disclosing impact that is sedi- notions of the elixir of life, of heavenly mented in various ways within our food and drink, the same evangelist New Testament. Indeed, it is only an should have identified the bread of the understanding of the New Testament faithful, their food which endures to as tradition that enables us to trace the eternal life, as the flesh which the Son functioning presence of this paradigm THE PRINCETON SEMINARY BULLETIN 231 and to appreciate the truly historic (in liable index we so urgently need to the sense of history-creating) character authentic Christian speaking about God of this event and then of the Scriptures and his presence and care in an unre- in which it comes to us. When it func- deemed world. Then it can again be- tions in that way in our time, the New come for us the Scripture which it was Testament can reshape our Christian my vow last September to accept and consciousness and provide again the re- to teach.

PRAYER

Eternal God our Father, whose name is excellent in heaven and in all the earth, in whom and through whom all things consist and without whom no one of us can really live, we praise thy name for thy grace and providence which have brought us to this hour. We thank

thee for our Christian heritage which all of us claim with joy and for the ways in which it has created and shaped our common destiny. We thank thee for the Church and its story of service and sacrifice among all the nations and peoples of the earth. Above all, we bless thee for the founder of our faith who entered the race ahead of us and through whose love and resurrection we have a Gospel to preach. We declare our gratitude to thee today for Princeton Theological Seminary and for the impact and fruits of its witness through pulpit, classroom, and character these one hundred and sixty-seven years. Thanks be to thee for the witness and labors of all its graduates in churches at home and on missionary fields abroad; for dedicated men and women who are not ashamed to own their Lord or to defend his cause. We plead today for the benediction of thy power and grace upon these new graduates who are now upon the threshold of their professional life. May they be forever grateful to their homes and churches which nourished them and undergirded all their going out and coming in. Give them a deepened sense of direction and purpose in life and may they feel that thy work can be worthwhile and real wherever their destiny calls them. Help us all

in these uncertain times to hear the voice of truth and ever to be brave enough to follow it. Keep us faithful to thee in the sunshine and shadow of life and grant that in all our works, begun, continued, and ended in thee, we may glorify thy holy name. Through Jesus Christ our Lord. Amen

(Prayer offered at the 167th Commencement Exercises by Mr. Harry G. Kuch, LL.D., Member of the Board of Trustees.) —

The Material Assumptions A native of Longmont, Colorado, the Rev. E. David Willis was elected Charles Hodge Professor of Systematic Theology at Princeton of Integrative Theology: Theological Seminary in igy8. An alumnus of Northwestern University, Princeton Theo- The Conditions of logical Seminary and Harvard University Di- vinity School, Dr. Willis studied also at the Experiential Church University of Geneva and the Free University of Berlin. After service in several pastorates Dogmatics and college chaplaincies, he taught at Prince- ton and from ig66-igy8 was California Pro- fessor of Church History and Historical The- by E. David Willis ology at San Francisco Theological Seminary. He is the author of many articles, pamphlets and reviews and more recently of the highly acclaimed volume, Daring Prayer (John Knox Press, igy8).

Inaugural Address, April 18, 1979

I that indwelling of Christ in our hearts, 2 that mystical union. Or, as Calvin says Christian theology is part of the dox- again, ology which arises from the experience “Not only does Christ cleave to us by an indivisible bond of fellowship, of being united to the triune God in but with a Jesus Christ who frees us to be for him wonderful communion, day by day he grows more into and for the rest of his creation. and more one body with us until he becomes hristian theology is part of the completely one with us.” {Inst. 3,2,24)* C whole of Christian freedom which We indeed receive gifts and powers is a response to God’s reconciling and from that union, but what we really

uniting action in Christ. All the bene- and truly receive is God himself in the

fits of the Christian life, including bene- form of his Son. It is Christ himself ficial theology, are variations of this ex- the whole Christ, fully God and fully perienced union which Christ effects by man in one hypostatic union—who is the power of his word and spirit. As the subject of this mystical union. Calvin says, “When speaking of the II free mercies of God, I invariably begin Systematic theology is better under- with Christ; and rightly so, for until he has become ours we must be com- stood today after the model of the in-

all gifts 2 pletely devoid of the of grace Elsewhere I have elucidated three quali- which are wholly enclosed within fying senses of “mystical union” as Calvin Him.” 1 He has in fact become ours so uses it, i.e., it is ethically-polar, corporate and eschatological (D. Willis, ‘‘The Eucharist in that the fundamental fact—the all-in- the Reformed Tradition,” Reformed-Russian ontological reality is that join- clusive — Orthodox Consultations, Leningrad, October

ing together of Head and members, 20-23, I 976 )- 3 Cf. also Calvin’s words: ‘‘J’eleve un degre 1 . . . ( OC: J. Calvini Opera Omnia Corpus souverain la conjunction que nous avons avec ed. E. E. Reformatorum) , G. Baum, Cunitz, notre chef, l’union sacra ((mystica)) par Reuss, Brunsvigae, 1863 ff, 9:88. laquelle nous jouissons de lui.” {Inst. 3,11,10; THE PRINCETON SEMINARY BULLETIN 233 tegrative tas\ of affective knowledge as selves, and which pervade and harmo- 4 exemplified by the tradition of fonathan nize the whole.” The telling part of Edwards than by the model of an in- this quotation is Hodge’s confidence in clusive arrangement of propositional the facts of Scripture which for him are truths derivable from a particular doc- analogous to the facts of astronomy. trine of Biblical inspiration, afforded by What is at stake is not simply the locus the tradition of Charles Hodge. of that confidence but the nature of

I have in my hand a copy of the life theological knowledge which is indi- of Charles Hodge written by his son, a cated by Hodge. copy given to me by Hugh T. Kerr. A far different view of theological

Through it and reading some of knowledge is represented by Jonathan

Hodge’s systematic theology again, I Edwards whose experience of God’s am moved to pay my respects to the self-disclosure is indeed ultimately to integrity and importance of the man be judged by Scripture but who, with after whom this chair is named. The terror and joy, knows himself to be en-

consistency and clarity of his system countered through the magnalia Christi , was appealing and his influence is by the wonders of Christ, in all of creation. no means dead, as one can easily tell God makes himself to be known by from the frequency with which he is the conversion of our affections; and quoted by those for whom, once again, our affections, thus converted, are freed the central article of faith is a particular to perceive and to praise God in all view of the inspiration of Scripture. his works. Let me remind you of the And Hodge had, above all, a laudable account of his conversion. humility of the theologian in the face The first instance that I remember of the task to which he or she is called. of that sort of inward, sweet delight “It is important that the theologian in God and divine things that I have know his place. He is not master of the lived much in since, was on reading situation. He can no more construct a those words, I Tim. 1:17. “Now unto system of theology to suit his fancy, the King eternal, immortal, invisible, than the astronomer can adjust the the only wise God, be honor and mechanism of the heavens according to glory for ever and ever. Amen.” As his own good pleasure. As the facts of I read the words, there came into my astronomy arrange themselves in a cer- soul, and was as it were diffused tain order, and will admit of no other, through it, a sense of the glory of so it is with the facts of theology. The- the Divine Being; a new sense, quite ology, therefore, is the exhibition of the different from anything I ever experi- facts of Scripture in their proper order enced before. . . . and relation, with the principles of gen- From about that time, I began to truths eral invoved in the facts them- have a new kind of apprehensions and ideas of Christ, and the work of Institution de la religion chrestienne ed. crit. redemption, and the glorious way of by J.-D. Benoit, Paris, five volumes, 1 957- henceforth IRC), and “Nous 4 1963; 3:214 Charles Hodge, Systematic Theology , Vol. sommes fait ses membres et une meme sub- I, T. Nelson and Scribners, London & New stance avec lui.” (Inst. 3,2,24; IRC 3:42, note York, 1888 (first edition was in 1871), pp. 5 -) 18-19. 234 THE PRINCETON SEMINARY BULLETIN

salvation by him. An inward, sweet the hovering thunder-clouds, in rag- sense of these things, at times, came ged rocks, and the brows of moun-

into my heart; and my soul was led tains. . . . this is a reason that Christ

away in pleasant views and contem- is compared so often to those things. plations of them. And my mind was ... By this we may discover the greatly engaged to spend my time in beauty of many of those metaphors reading and meditating on Christ, on and similes, which to an unphilosoph- 6 the beauty and excellency of his per- ical person do seem so uncouth . son, and the lovely way of salvation 5 The problem which Edwards’ oppon- by free grace in him . ents then and now recognized is that Edwards makes the connection be- of allowing the religious affections tween Christ experienced as Redeemer themselves to become the integrating and Christ by whom all things were factor of life rather than the God created so that the appearances of na- known in Christ who quickens and ture become the vehicles to confirm reorders those affections. In other words, this special knowledge he has of Christ. what is the role of critical understand-

Edwards’ language is truly daring and ing to test the content of these affec- has almost been ruined for us by the tions and to distinguish among various sentimentalism of the subsequent New sensations which are professed to be the

England transcendentalists. But I ask experience of God’s presence. Where, in you to listen to this as you would to other words, in this kind of affective one of the great hymns about the uni- knowledge, is the intellectus which versal significance of Christ which are faith is always seeking in its theological so startlingly laden with metaphors in activity? the Eastern Orthodox tradition. Theology is faith seeking understand- ing. This perspective on theology was, . . . The beauties of nature are really of course, reinstituted with vigor in emanations or shadows of the excel- Karl Barth’s classic study of Anselm’s lencies of the Son of God. . . . The theological method. That formulation at crystal rivers and murmuring streams least guards against two opposite errors: are the footsteps of his favor, grace (a) viewing theology as an asylum and beauty. When we behold the of those who place faith and knowl- light and brightness of the sun, the edge at opposite poles of human experi- golden edges of an evening cloud or ence and who would even argue credo the beauteous bow, we behold the quia absurdum est (I believe because it adumbrations of his mildness and is absurd) and (b) viewing theology gentleness. There are also many as essentially the exercise of reason by things wherein we may behold his which both the confidence of faith and awful majesty, in the sun in his its saving contents can be achieved. We strength, in comets, in thunder, in indeed must make a corrective to the 5 Jonathan Edwards, Selections New York: , Edwards tradition—but more of that Hill and Wang, 59-60. Cf. also the 1962, pp. later. For the moment I want to under- study of Edwards’ treatment of the glory of 6 God and of mankind in the Reformed World From his “Excellency of Christ,” ibid., (Spring, 1976), by George Hendry. PP- 373-74- THE PRINCETON SEMINARY BULLETIN 235

line the contribution which Edwards’ tion of the first four ecumenical coun-

understanding of affective knowledge cils. In a word, I propose that the task

adds to the formula of theology as fides of Reformed theology today is to ar- quaerens intellectum. Very simply put, ticulate Experiential Church Dogmatics.

the faith which seeks understanding is That means that we must overcome the informed trust based upon the experi- largely negative fears which Karl Barth ence of God’s dealing with us graciously articulated about “experience” in at in Jesus Christ; the act of seeking un- least the early volumes of his Church

derstanding is itself an experiential Dogmatics. And we must overcome the process involving mortification and vivi- nondogmatic bent of those who would fication of the whole person; and the focus only on the experiential character 8 intellectus which this experientially- of theology .

laden faith is seeking will always be Putting the matter this way is to in- expressed in terms drawn from the corporate experience into the very heart

experience involved in the process. of the dogmatic task, but it is also to

Now for the corrective—not simply be quite clear that the fides which is a corrective to Jonathan Edwards hut seeking understanding has two equally

to two of his foremost contemporary important components to it. There is the theological proponents, H. R. Niebuhr fides qua, the trust, the belief, the move- and R. R. Niebuhr. The matter may ment of the will, the emotion by which

be summarily put. The fifth type in we are said to believe; and there is the

H. R. Niebuhr’s Christ and Culture is fdes quae, the faith which we hold, the “Christ the Transformer of Culture” content, the saving mysteries which

and whereas Niebuhr with his im- point to the God who is the Subject mensely irenic spirit does not firmly behind our believing and what we be-

come down in favor of this type, Re- lieve. The content of the faith is not 9 formed dogmatics today must do so. primarily a private matter . It is that Yet the Christological content of that which we share as members of the one

culture-transforming Christ is never holy, catholic and apostolic church. The

once specified by Niebuhr. My guess fdes is faith informed by love, and love

(and the difficulty is that one has to means the practice of co-membership in

guess) is that he finally presumes a the body of Christ and being under the Chalcedonian Christology; and whether discipline of the teachings of the church

that guess is correct or not, it is the within whose context alone we experi- only one which provides the Christo- ence God’s saving activity and the truth logical specificity for a view of such 8 Cf. H. D. Lewis, Our Experience of God, cultural transformation. With regard to London: Allen and Unwin, 1959, Chapters R. R. Niebuhr the matter may be equal- 8 and 9. 9 ly summarily put. He makes the com- Cf. Paul Holmer’s quite accurate critique

“ ' 1 of the present loose practice pelling case for experiential religion of theology in schools and seminaries, in The Grammar of and yet without stubborn enough at- Faith, Chapter 1, “What Theology Is and tention to the Christological formula- Does” (San Francisco: Harper & Row, 1978), “. p. 3: . . the strange view that theology 7 R. R. Niebuhr, Experimental Religion, is properly ‘yours’ or ‘mine,’ somehow a per- .” New York: Harper and Row, 1972. sonal or social expression. . . 236 THE PRINCETON SEMINARY BULLETIN of the Holy Scriptures to be God’s Jesus Christ who by the work of his Word for us. spirit guides the church into subsequent

In other words, there is dogmatic con- elucidations of the meaning of himself, 10 tent to the affective knowledge of Chris- who is the truth . This means that the tian experience. 10 Cf. on the Christological dogmas, D. M. Baillie, In Christ, Ill God Was London: Faber and Faber, 3rd printing, 1954, p. 83; and on The integrating mystery of Christian various definitions of dogma, B. Lohse, A theology is the taking up of the human Short History of Christian Doctrine, Phila- delphia: Fortress, “Introduction.” Cf. condition by the eternal Word of God 1966, also the treatment of dogma since Vatican to participate in the history of the triune II in Avery Dulles, The Survival of Dogma, God's being for us—a mystery which part 3, “The Revision of Dogma,” Garden is accurately pointed to by the dogma of City: Image, 1973. It is interesting to note the assumptio carnis. that the development which Dulles traces, and advocates, brings the understanding of If “systematic” as in systematic the- dogma considerably away from what Barth ology has some confusing and negative in the first volume of his Church Dogmatics connotations, one must admit that dog- identifies as the Roman Catholic view (that ma and dogmatic in theology are not summarized by Dennifle), towards Barth’s understanding of and the task without their own difficulties! In com- dogma of “. dogmatics. According to Barth . . the task mon parlance, what is “dogmatic” has of dogmatics is to deal with the problem of come to be synonymous with arbitrary the equation of the word of God and man’s authority imposed on a person or group word in its form as Church proclamation

with a view its from the outside. It is therefore impor- to verification, and it does this by measuring church proclamation as tant to state that by dogma in this pres- man’s word by the second form of the word ent context I mean a summary articula- of God, namely, by Holy Scripture, so far tion of a saving truth which accurately as, once more, the letter itself is the witness points to the mystery of the divine life to its third and original form, revelation. in our midst, whose primary context . . . Dogma is the agreement of church proclamation with the revelation attested in is the liturgy and only secondarily theo- Holy Scripture. Into this agreement, and logical textbooks, and which is concili- therefore into dogma, dogmatics inquires.” arly defined as normative teaching un- (Church Dogmatics I,i, Edinburgh: T. & T. der Scripture for the adherents of the Clark, pp. 304-5.) The question here turns on (a) the interrelation among the three faith. forms of the Word of God and (b) the Surely a dogma is a confession of nature of the knowledge of these forms of faith, but it is not a private faith and the Word. When Barth makes the threefold its ecumenical status is precisely what form of the Word of God the most, really only suitable, analogy the separates private faith from what the of perichoresis of the three “persons” of the Trinity, he is church in an ecumenical council de- granting to the proclaimed Word status also clares to be part of the continuing di- as revelation. Proclaimed Word and written vine revelation. It is judged by the Word have this revelatory character only by church to be revelation because the Christ who makes himself to be the referent of these words, written and proclaimed, by church takes it to be in continuity with the power of his Spirit. Equally important is and to be an extension, over against the quality of the knowledge enabled by false alternatives, of God’s self-disclos- this action of Christ. There is a certain ure given definitively once for all in elusively intra-Western theological debate go- THE PRINCETON SEMINARY BULLETIN 237 development of dogma in the greco- reality to which it points. This under- roman world of the first five centuries standing of dogma is well-expressed in

A.D. is not a source of embarrassment, Eastern orthodoxy: “The orthodox the- as for example Harnack took it to be, ologian sees the formation of dogma as but is the gracious adaptation of the a divine and human process modelled Gospel to that cultural context and the upon the incarnation of the divine logos power by which that cultural context in the man Jesus Christ. The Holy was transformed. Charles Norris Coch- Spirit, proceeding from God, intervened rane in his Christianity and Classical in the history of human thought. . . . Culture, points to the integrative func- Man can never understand the tran- tion of the doctrine of the Incarnation scendental abstractly; he can only know and its implied doctrine of the Trinity it in its concrete embodiment in lan- 13 in the discovery of the meaning of his- guage .” Another way of saying this tory at the time of the breakdown of is that a dogma is a verbal icon, a break- 11 Roman culture . And Werner Jaeger ing into the human condition of the has argued the same point with refer- mystery of God’s life which serves to ence to the transformation of Greek draw us in the ascensio which is our paideia in his Early Christianity and increasing participation in the divine 2 Greeks Paideia } Dogma in this sense life. is not a legal reduction of faith but it The central dogma of the Christian is a binding articulation of the faith church points to the mystery of God’s which accurately locates the mystery; uniting himself to us in Jesus Christ, it is in that sense a normative symbol the mystery of the incarnation, not just which participates in the transcending as the taking on of our human condi- 14 tion but as the whole course of the ing on in Barth’s-versus-Dennifle’s definition active obedience of the eternal word of of dogma, a debate which is insufficiently God on our behalf. The subject matter sensitive to the understanding of the evoca- of Christian theology is, according to tive and re-imagining function of dogma. Polanyi’s view of passional and heuristic this dogma, the matter which the eter- knowledge gets at this, and I think that nal son of God assumed to himself in dogmas function as heuristically focusing ar- his birth, ministry, death, resurrection, ticulations of the tacit knowledge of God’s sending of his Spirit and his coming presence in Christ. I think that Rahner gives greater weight than Barth does to the an- again. This is the meaning of the as- thropological dynamics of dogma in the proc- 13 E. Benz, The Eastern Orthodox Church ess of revelation in his treatment of the , City, N.Y.: “mystagogical” character of dogmatic lan- Garden Doubleday, 1963, p. 41. Cf. also P. Evdokimov, I’Orthodoxie, Neu- guage. Of this, Dulles says, “It has an almost chatel: sacramental function of transmitting not the Delachaux et Niestle, 1959, pp. 174- 176. idea but the reality of God’s generous self- 14 outpouring. The truth of symbol is existential This more inclusive sense of assumption insofar as it transcends the subject-object of the flesh, therefore, goes beyond just the schema of ordinary propositional discourse moment, as it were, of the beginning of the and cannot be rightly apprehended without incarnation, and it includes what Grillmeier personal appropriation.” {op. cit., p. 162). encompasses in his delineation of the logos- 11 Cf. Chapter 12, New York: Galaxy, Mensch Christology in his Christ in the Chris- tian 1957 - Tradition, New York: Sheed and Ward, 12 London: Oxford University Press, 1961. 1964. THE PRINCETON SEMINARY BULLETIN

15 sumptio carnis, the taking up of the God is not healed.” What was taken flesh, the freely-chosen solidarity with up and therefore healed was also the the total human condition and its ex- flesh. This process is what Calvin later altation by the eternal word of God described as the wondrous exchange: who on the cross draws all men and . . . “when, being made a sharer in our women to himself and who in his resur- human mortality, he made us partakers rection and by the power of his spirit in his divine immortality; when, offer- acts out all that which is necessary for ing himself as a sacrifice, he bore our all things ultimately to be drawn unto curse in himself to imbue us with his him. blessing; when, by his death, he swal- The dogma of the assumptio carnis lowed up and annihilated death ((cf. was, as you recall, the result of a painful I Peter 3:22; Vg., and I Cor. 15:54)); process of church confession over against and when, in his resurrection, he raised a very attractive option, that which was up this corruptible flesh of ours, which presented by Appolinaris. An ardent he had put on, to glory and incorrup- -” _ 16 opponent of the Arians, Appolinaris tion ((I Cor. : ) 15 53 54 ) certainly insisted upon the divinity of The confession of the assumptio car- Christ; but he choked on the idea that nis says something about the wholeness God could, when he really got down of salvation, something about the na- to it, get fully mixed up with the flesh ture of God and something about the that obviously constituted a major part nature of creation. What it says about of the human condition. So Appoli- salvation is that no part of the human naris developed a compartmentalized condition is left untouched by the heal- view of the person of Christ and of his ing presence of the eternal word. What saving work: the soul and body of it says about the nature of God is that Christ were human but the mind of we do not begin with an a priori under-

Christ was divine (the nous in Jesus standing of deity and then try to fit it was the eternal Logos). In that sense into the mystery of the incarnation. Jesus was human and divine—partly Quite the contrary, the Christian doc- human and partly divine. trine of God as triune being anteced- The difficulty with Appolinaris’ com- entally for himself and therefore for us partmentalized Christology very simply is worked out under the pressure of articulating this is is is that the whole of the human condi- who God who actually present with us under the con- tion is not the subject of God’s action. 17 ditions of being human. What it says It was not clear how a divine mind about the nature creation is that ev- could heal a human soul and body; of 15 and in any event our human minds as Ep. 101, ad Cledonium, Enchiridion Pa- coll. well as the rest of us require the saving tristicum, M. J. Rouet de Journal, 21 ed., Barcelona: Herder, (MPG- unity with the eternal word of Cod. 1959, p. 381 37: 181). That is why Gregory of Nazianzus, in 16 Inst. 4,17,5, ed. J. T. McNeill, Philadel- his epistles ioi and 102 to Cledonius phia: Westminster, 2 Vols., i960, p. 1364. Cf. also summarized what was to become the Inst. 4,17,2, p. 1362. 17 Cf. E. Juengel, The Doctrine of the orthodox response: “What is not taken Trinity, Grand Rapids: Eerdmans, 1976, pp. up (assumed) by the eternal word of 24ff. ,

THE PRINCETON SEMINARY BULLETIN 239

ery form of dualism is fac-ed and re- to be dogma and what dogma is. You

jected so that nothing ultimately falls will note that I am beginning with outside God’s goodness and recreating the givenness of the mystery and am

presence. That is to say there are not moving to the formulation of dogma. I now nor finally two parallel, competing am not moving from a general under- principles of matter and spirit, the one standing of dogma (much less a gen- more evil and the one more good, and eral understanding of religious convic- at least the good being defined as the tion or the sentiment of the will to absence of matter. For the assumptio believe) to this particular dogma. The

1!J carnis means the affirmation and the saving reality is the mystery : the mys- transformation of the goodness of cre- tery of the eternal God actually taking

ation, including its materiality. on and taking up our cause and thereby Before looking at some instances of freeing and vindicating us in his active the contemporary ramifications of the obedience, suffering and victory. The assumptio carnis we must make four very use of mystery in Christian the- , observations about its inherent content. ology is an example of the audacious First, the assumptio carnis describes way the New Testament appropriates a dynamic understanding of the mys- and transforms a term derived from 18 tery of the incarnation . It points not surrounding cultural expressions: but just to the fact that the eternal word the mystery of God’s being for us in became human but it describes the para- Jesus Christ is disclosed and is intended bolic movement of the eternal creator- for including all who acknowledge its word into the midst of rebellious crea- truth in faith. This mystery is not the tion to take up its cause as his own and essentially private or secret gnosis into to free it once again to be that for which which the few are initiated in the mys- it was originally intended. The assump- tery cults. It is the open and disclosed tio carnis has a punctiliar quality to it, cosmically-inclusive purpose which God like, say the accounts of the Exodus. has for all men and women made But, also like the accounts of the Exo- known and effective in Jesus Christ. dus, it is an historical event with a Dogma is the accurate, concise, evoc- continuing quality as it transforms the atively simple, liturgically powerful ex- consciousness and ethics of the remem- pression of that mystery. I mean ex- bering and celebrative community. pression, the outward stamping on us

Second, though I have already al- of an eternally true reality, not im- luded to the assumptio carnis as mystery pression, an inwardly generated imprint and as dogma, I want now to say some- on the eternal word! Truth is personal. thing about how such a mystery comes It is God himself among us as the way,

18 19 Cf. John Cobb’s treatment of “creative Cf. Barth’s treatment of mystery in para- transformation of the Logos,” Chapter 3 of graph 5.4.1: “mysterium is the veiling of Christ in a Pluralistic Age Philadelphia: God in which he meets us by actually un- Westminster, 1975, esp. pp. 76-77. The main veiling himself to us: because he cannot un- difficulty I have with Cobb’s approach is sim- veil himself any other way than by veiling ply that he sees “the immanence of the tran- himself.” (CD I,i, p. 188.) The language of scendent Logos is but a special case of causal God is God’s mystery, especially in its world- efficacy in general”—rather than the other liness: “We do not possess the word of God way around, (p. 72). otherwise than in its worldliness.” (ibid.) 240 THE PRINCETON SEMINARY BULLETIN the truth and the life. And yet this digms seriously, it should be clear by personal truth accommodates to our now that myth is not that which is condition by taking up the words which opposed to truth, but that myth is an cannot restrict or contain the mystery inevitable vehicle by which the truth to which they, by his grace, accurately which men and women experience gets 0 point. The dogma does take the form of thought, imagined and expressed .' Yes, propositional statements, but what is 2° New York: Harper and Row, 1974. Bar- true is that which always transcends bour summarizes the character of myths as and judges any single articulation of being combinations of religious symbols and the mystery. images in complex narrative form. "In broad The act by which the eternal word terms, a myth is a story which is taken to manifest some aspect of the order.” of God keeps a dogma accurately point- cosmic (p. 24). Myths “offer ways of ordering ex- ing to the mystery is not a private af- perience,” “inform a man about himself,” fair: it is the work of Christ himself “express a saving power in human life,” by the power of his word and spirit “provide patterns for human action,” and through the conciliar authority of the “are enacted in rituals.” (pp. 20-21.) Bar- bour’s own critique of Bultmann is that the one holy catholic and apostolic church. latter internalizes myth and neglects God's The mystery in pointer language be- “. relation to nature and history. . . The comes dogma by the act of an ecumeni- alternative which I am proposing is to con- cal council, a council representing the sider the models which are embodied in Christians of the whole inhabited earth myths. Models like metaphors, symbols and parables, are analogical and open-ended. Met- who are consecrated and equipped to aphors, however, are used only momentarily, pass on the Gospel and church disci- and symbols and parables have only a limited pline under persecution. That, incident- scope, whereas models are systematically de- ally, is what Calvin means when he veloped and pervade a religious tradition. A model represents the enduring structural says we believe the church. We are, af- components which myths dramatize in nar- ter all, under the discipline, admoni- rative form.” (ibid., pp. 26-27). Christ, for tions, guidance and encouragement of the Christian is more than myth, then, or the church in our various interpreta- exemplar or archetype: he is a central “mod- el” in the Christian paradigm ((by paradigm tions of doctrine. It is this conciliarly Barbour means a “tradition transmitted validated dogma which separates pri- through historical exemplars” p. 9)), pre- opinion saving articles of vate from the cisely because God through him makes him- the faith. self to be known in the history of redemp-

Third the assumptio carnis is the tive events, not just through nature and religious experience The rela- transformation of myth to be a bearer (pp. 150-151). tion between model and paradigm is in of saving mystery. Is not the assumptio Barbour confusing, yet he is correct in that carnis laden with mythical material? he clearly sees that it is the historical medium Yes, of course, depending on what one which lifts myth into (to use his term) model means by it and most assuredly not if in the case of the person and work of Christ what one means by it is the dominant for the Christian community: it is this func- tion of the assumptio carnis as historical sense given to “myth” by that curiously model which—so I am contending judges loose book edited by our friend John — and gives proper place to myth. Cf. also M. Hick entitled The Myth the Incarna- of Eliade’s essay, “Myths, Dreams and Myster- tion. If we are to take a study like Ian ies: the Encounter between Contemporary Barbour’s Myths, Models and Para- Faiths and Archaic Realities,” Chapter 3 of THE PRINCETON SEMINARY BULLETIN 241

21 the assumptio carnis is mythical in part; Scripture. Those in Hodge’s tradition

but it is, at one level, the normative pin the authority of Scripture on a par- myth which judges all other meanings ticular understanding of verbal inspira-

given to the word myth just as Paul tion by which it is infallible, working warns against those who would sub- largely with II Timothy 3:16. But a stitute myth for what they have received more adequate foundation for the au-

as the history of God’s action in Christ. thority of Scripture today is that which

But even more importantly, the assump- is taught by Paul in Romans 15, accord- tio carnis means that the eternal word ing to which the Scriptures were given of God takes up, aborbs, judges and for our instruction and their persever- transforms all human experience, in- ance and steadfastness are grounded in

cluding the mythical dimension of the fidelity of the God who is persever-

human experience. That means the as- ing and steadfast. It is finally the his-

sumptio carnis is transformed and ex- tory of God’s fidelity in Jesus Christ alted myth. One does not have to reject which moves us, by the work of the the seriousness of myth in human life Holy Spirit, to take the written form or in Christian theology or in Biblical of the word as God’s word to us and

studies. And the reason is that God to all men and women. The history of himself in the asumptio carnis has God’s fidelity in the Biblical material

given a reconstituted, regenerated place is inclusive of myth and saga and leg-

and life to myth. Myth is part of the end because these are part of the ma-

old person which is the material which terial of the historical consciousness of

is being transformed in Christ. the people who were convinced that the Fourth, let me now return to what active agent in all creation and their

I at least perceive to be the central own identity is the God of Abraham, mystery of theology for Charles Hodge: Isaac and Jacob and the God and Father

the verbal inspiration of Scripture. I of our Lord Jesus Christ.

want emphatically to underline what I The dogma of the assumptio carnis

take to be the issue behind his doctrine is an encompassing affirmation of the of inspiration, namely the authority of way the Lord of all history makes provi- dential use of all the material of human

Myth and Symbol, ed. F. W. Dillistone, Lon- aspiration. To be more precise, the econ- don: SPCK, 1966, pp. 41-42. He acknowl- omy of God is the content of the \airos edges the myth in Christianity but points to time which takes up and changes Christianity’s specificity in terms of “faith chronos time. There is no such thing as the category sui generis of religious ex- as bare history in the sense of unin- perience” and of “its valorization in his- tory history as a direct and irreversible 21 Cf. the summary article on “inspiration” manifestation of God in the world. It is in by A. A. Hodge and B. B. Warfield in the liturgical time, for Eliade, that Christianity Presbyterian Review, April, 1881, and B. remains religious and therefore preserves one Ramm’s evaluation of it in Biblical Authority, “mythic attitude.” Not that Jesus Christ is ed. J. Rogers, Waco, Texas: Word Books, a mythical personage; he is a historical per- 1977, PP- i07ff. and J. C. Vander Stelt’s sonage on historicity whose Christianity is treatment of Charles Hodge in Philosophy utterly dependent. Yet the illud tempus of and Scripture: A Study in Old Princeton Jesus Christ’s historicity becomes contempo- and Westminster Theology, Marlton, New raneous with us in the liturgy, (p. 42). Jersey: Mack Pub!., 1978, pp. i2off. 242 THE PRINCETON SEMINARY BULLETIN terpreted, chronologically-connected, so- What I have just described here as called objective facts. History is remem- the authority of Scripture based on the bered happenings so that interpretation history of God’s fidelity through the is part and parcel of the history of God’s diverse layers of Biblical material can fidelity on which the authority of Scrip- and must, again from a confessional ture and indeed the very faith of tbe standpoint, be expressed by reference to people of God, is based. This means the work of the Holy Spirit. The verbal that critical historical scholarship is a inspiration of Scripture is one way of servant for understanding the authority pointing to a much larger pneuma- of Scripture and not a corrosive acid tological reality. The Spirit of God is eroding it. For editing history and can- at work through and yet makes tran- on history, to take two examples, are scending use of, human spirit and hu- variations of the process by which the man words. There is, therefore, a par- eternal word of God takes and trans- allel between the assumptio carnis by forms into new meaning the images, which the eternal word of God takes words and cultures of successive genera- up the material of our human life and tions of peoples in different Biblical transforms it into new being and the cultures by locating them in the history assumptio verborum— if I may be so of God’s covenanting fidelity. This does bold as to use this term—by the Holy not mean that one is nervously or pre- Spirit who takes up the fully human emptorily reading Jesus of Nazareth and therefore also error-prone words of into every section of, say, the prophetic the authors of Scripture and makes material of the Old Testament. But it them, precisely these human words, the does mean that the process at work in bearers of God’s ever-fresh word of re- the history of editing into, say, the pentance and forgiveness. The Holy

monotheism of Jahweism has for those Spirit, by this assumptio verborum , both who stand under the discipline of the brings about the written form of the confessions of the Christian church , an word of God and brings about our illuminating hueristic principle in the contemporary, saving understanding of assumptio carnis. That is why it is fi- the meaning of Scripture so that we nally impossible to separate the canoni- are moved by what Calvin called the cal decisions about sacred Scripture internal work of the Holy Spirit to have from the concomitant decisions about that “knowledge of God which does not the doctrines of the trinity and the in- flit around in the brain but takes root carnation. Both canonical decisions in the heart.” were made by the same one holy catho- IV lic apostolic church experiencing the same doctrinal and ethical pressures of The effective analogies of the assump- the first four centuries after Christ in tio carnis are the ways by which we 22 the Greco-Roman world . discern and participate in God's con- tinual process of transforming all things 22 Cf. A. Outler, “Scripture, Tradition and in Christ. Ecumenism,” Chap, i, and G. Tavard, “The I have said something about the dox- Meaning of Scripture,” Chap. 4, of Scripture ological character of theology, about the and Ecumenism, ed. L. J. Swidler, Pitts- burgh: Duquesne University, 1965. affective knowledge which the Subject THE PRINCETON SEMINARY BULLETIN 243

Matter of theology evokes, about the When we point to and confess God’s central mystery Who is that subject present action in our world, we do so matter, known normatively through the by an analogy of the assumption of the Scriptures and confirmingly through flesh by the eternal Son of God. By the dogma which accurately points to analogia I mean, however, not just a that central mystery. Now in this sec- tion I want to give what might be thing different or prior to the grace of God’s

encroachment. is called examples of this mystery in the And, of course, that the way analogy is used in the texts Barth cites common places of life, although they from Vatican I. of the assump- are actually outcroppings However, right in the middle of the ex- tive reality. Critical reflection on these cursus, there is an opening to a different in- instances in the common places of life terpretation of analogia entis. “Of course, we cannot take it for granted that when we specify the common places—the loci maintain the nobility of God only from his communes—of integrative theology. revelation, the Roman Catholic answer will I have called these “examples” of the ultimately reduce itself to this line of thought, assumptive presence and action of Christ i.e., to this ((the Vatican I’s)) interpretation of the analogia entis." Barth refers in our midst. That is because the then- (p. 81). to the studies done by Gottlieb Soehngen and-there of the assumptio carnis is not (in Catholica, 1934) in which the analogia some sort of transaction which occurs entis is subordinated to the analogia fidei as over our heads apart from our involve- the knowledge of being follows from the ment. The assumptio carnis was and is knowledge of action. In Soehngen’s words, “. an event whose punctiliarity extends . . the analogia fidei is sanans et elevans analogia entis." (p. 204). That means that, and includes our lives and the lives of by Jesus Christ: "Verbum divinum assumens generations in the regenera- subsequent humanam naturam est nostra analogia fidei tive process. While I have used the assumens analogiam entis." (p. 209). Barth word examples or instances, they might then says of Soehngen’s treatment, “if this is the Roman Catholic doctrine of analogia also be called paradigmatic manifesta- entis, then naturally I withdraw my earlier tions of this transforming action of God statement that I regard the analogia entis in Christ. as ‘the invention of the Anti-Christ’. . . .

I want, however, to introduce a more But I am not aware that this particular doc- 23 trine of the analogia entis is to be found specific term: analogia assumptionis . anywhere else in the Roman Catholic Church 23 In daring to use this term I am aware or that it has ever been adopted in this of Barth’s strong opposition to analogia entis sense.” (CD, II, 2,1, p. 82). I think this adop- and his use of analogia relationis. In his tion is exactly what has happened in Barth’s paragraph on the knowability of God (Par. own development with the introduction of 26) he locates God’s knowability squarely the analogia relationis of the man /woman and exclusively in God’s good pleasure: relationship in his doctrine of creation. That

. . in the encroachment, proceeding from relation is a reflection of the covenant of him alone and effected by him alone, in God’s being for us and the content of that which he makes himself ours.” (CD II, 1, covenant is ultimately known only from p. 80). Barth explicitly refuses an analogy by God’s being for us in Christ. At any rate, which the being of God as Creator or as my use of analogia assumptionis is not some- Reconcilor or as Redeemer is accessible to thing which we “contribute” to knowing us. (pp. 77-78). In the excursus which fol- God apart from revelation, nor is it derived lows, Barth seems consistently to use anal- from a general understanding of being into ogy as something “we bring,” something “we which we fit God’s action towards us. It contribute” and so for him analogy is some- is emphatically a way of moving from our H4 THE PRINCETON SEMINARY BULLETIN vehicle of discerning and speaking, not function of this analogia entis is not just an intelligible parallel between a just epistemological but is ethical par-

reality and something to which we can ticipation which is nothing less than compare it. I mean an effective, active, the sacramental living-out of the central 24 trans-signifying and transforming ana- mystery of the Christian faith . logia. Each so-called example is a re- An illustration of what I mean by

Wording, not just an analogia, but an this kind of analogy is what Bonhoeffer ana-logos as the assumptive action of refers to in describing the function of the one assumptio carnis which becomes the cantus firmus in polyphony. There

re -presented in our midst. Moreover, is a point and counterpoint to this po- just as in traditional theology the ve- lyphony; and in the particular polypho- stigia triniatis referred to what remained ny that Bonhoeffer is speaking of, the even after the Fall in the structure of movement and sonority of the varia- human life from the creation and served tions are integrated around the cantus as an analogia entis for epistemology, firmus. Not everything is the cantus

by my use of vestigia assumptions I firmus. In fact its particularity is that mean to refer to the re-imagining which which enables and gives meaningful

is God’s work in our re-creation. The life to the particularity of the many

sounds. By comparison, what I am say-

in experience of God’s saving action Jesus 24 This is another way of pointing to the Christ to discerning and participating in the indissoluble connection between orthodoxy continuing creative, reconciling and redeem- and orthopraxis. Elsewhere I have suggested ing work of the God we know in Christ. that the lex orandi, the lex credendi and (I These analogies of assumptions are discern- have added) the lex agendi are reflections of ible by faith, are acts of the confessing com- the Trinitarian perichoresis. Here I am put- munity. They are, to use Calvin’s image, dis- ting the ethical response sacramentally, in cernible to those who read the universe with the sense that the Christian life is living out the spectacles of faith. That means for Calvin a responsible congruence to the reality of as for us, confidence in God’s presence and the mystery of God’s being for us and for will, a confidence evoked by the normative all men and women in Jesus Christ. I would narrative of his fidelity, the Scriptures of have to explore this more, but it seems to the Old and New Testaments which become me that Pascal is loaded with suggestions in God’s work for us by the work of the Holy this direction. For example, from his Pensecs, Spirit. he writes “To consider Jesus Christ in every- Incidentally, I think the classical distinction one and in ourselves: Jesus Christ as father between the two forms of analogy propor- — in his Father, Jesus Christ as brother among tionality and attribution—breaks down. The- his brethren, Jesus Christ as poor among the oretically, what I have called the analogia poor, Jesus Christ as rich among the rich, assumptions would be an analogy of propor- Jesus Christ as teacher and priest among tionality. That is, the transformation of the priests, Jesus Christ as sovereign among humanity in the incarnation is to the once- princes, for-all-ness as our experience of conversion etc. For by virtue of his glory as God he is all that is great; and by virtue is to our contemporaneity. However, this

still seems to imply a continuity of being of his mortal life he is all that is poor and and this suggests equally an analogy' of at- abject. His purpose in assuming this wretched

tribution. That is, tbe transformation which condition was to enable himself to be present

is predicated “formally” of the incarnation in all persons and the model for all condi-

is predicated “derivatively” of the extension tions of men.” (Quoted in R. Hazeltcn of God’s work in Jesus Christ among all men Christ and Ourselves, New York: Harper and women. Cf. Barbour, op. cit., pp. 18-19. and Row, 1965, p. vii.) )

THE PRINCETON SEMINARY BULLETIN 245 ing is that the fundamental reality is the interpretation of the normative nar- the assumptio carnis which provides the rative of God’s fidelity in the Scriptures integrative and distinctiveness-affirming of the Old and New Testaments. This power of the lives which we have in interpretive process is a reciprocity of Christ. unequal parts even (let me use the dar- Let me now point to several instances ing suggestion) a sort of reflection of of these re-Wordings. a communicatio idiomatum : an ex- An effective analogue of the assump- change of properties, a wondrous ex- tio carnis is the re-telling, the re-Word- change of particularities, between two ing, of our personal and corporate nar- unequals. My existential experience is ratives in the light of, and under the certainly necessary material for under- pressure of, the normative narrative of standing the Scriptures to be God’s the assumptive history of God’s dealing word, by the Holy Spirit, for me and with his people in the Old and New all men and women. But the contem-

Testaments. That is to say that the porary and existential dimensions of Christian life of justification and sanc- my own life are surely the unequal pole tification is a continual process of con- in this interpretive reciprocity. The version. This conversion is the daily Scriptures do not have meaning because acting-out of repentance and accepting I have found something meaningful in forgiveness, the practicing of the bold- my life into which I can fit them. Quite ness of being forgiven sinners. the contrary: the existing structures of The bite in understanding conversion meaning (or loss of meaning or lack in the light of the assumptio carnis is of meaning) in my own personal nar- that it is opposed to a view of conver- rative are taken up and given a place sion which focuses almost exclusively in the normative narrative which is the on the disjunctive and discontinuous recounting of God’s fidelity to his cov- life; they are qualities of the Christian enanting purposes in the Old and New also there, but they are included in the Testaments. The contemporary and hu- larger continuity of grace. When we man are one side of the perennial dia- understand conversion in the light of logue, struggle, re-speaking ( analogein the assumptio carnis, we see that the of the Word of the Lord in differing old self is the material of the new. The cultural, linguistic, personal contexts. old self-images, memories, bondages, It is in this perpetual dialogue that regrets are faced; they are lifted up, not myth, saga, and legend are understood suppressed or driven more deeply into as the material for transformed under- the subconscious. They are lifted up standing. They are the material of the into a newly-liberated and liberating narrative as they are successively faced, self-image, freed from the negative de- prophetically challenged, denied, up- pendencies on those fears and bondages rooted, replanted, tested, re-formed. The which control us until we locate our- vineyards get re-used, the selves in the sweep of the freeing his- Canaanite wells get redug, the competing gods tory which is God’s assumptive way with us in Christ. get defeated and assimilated under the

I want to emphasize again the im- monotheism of a particular God in the plications of the assumptio carnis for history of editing. The Egyptian vessels —

246 THE PRINCETON SEMINARY BULLETIN get melted down for a new and sacred coming an oppressor) must find in the use. total tradition-as-received (not only tra- That is why myth, saga and legend dition as betrayed and poorly received, are not incidental to—much less anti- the amnesia-rotted tradition) “a usable 20 thetical to—the authority of the Scrip- past,” to use Lettie Russell’s phrase . tures. The myths, sagas and legends What could be taken as sociological de- the corporate memories and social im- scription only (it is also that) is by the ages which shape people—are the ma- Christian community confessed to be terial which must be encountered, the way God accommodates himself to judged, lifted up, transformed, re-inte- our weakness, especially to the weakness 27 grated into a new whole in this ongoing of those who are currently oppressed . process. By this process we hear God’s In each revelatory assumption of cul- word to us with the capacities and con- tural aspirations and expectations, the ditions which God, the Provident and Gospel is ultimately the active and tri-

Creative Spirit, is at work to make the umphant agent. Ultimately, it encultu- written and proclaimed Word of God rates into the expanding economy of his address of repentance, forgiveness God the competing and often self-con- and encouragement to us. The ma- tradictory cultural expectations which terial of our own personal lives under- form the material of hope. It does this goes this conflict-laden but grace-trium- through the smallness, the weakness of phant process which is the working-out serving. Its power is its capacity to min- of the assumptio carnis of the Eternal ister to and not to be ministered to by Word of God, Jesus Christ, who by his each successive cultural aspiration. That Spirit enables us to hear and take to in this process the Gospel is triumphant heart in new fashion and in each new is a confession of faith and a practice of moment the biblical narratives as being perseverance, for the cultural specifics normative for our personal narratives. are always in danger of taking over and

This is the inevitability of the process enculturating the Gospel rather than of interpretation: the mythical lore is being transformed into its bearers. not regrettable sociological necessity but That God’s culture-transforming pur- is the material taken up in the extension poses are at work here is a confession of God’s providential purposes by which about the ultimate, eschatological vali- his economy is expansively inclusive. dation of the assumptive process in

That is why each new ethnos (peo- 26 Cf. Chapter 3, “Search for a Usable Past,” ple) must hear the Gospel initially with and the way she uses the usable past in Chap- the imagery, language and preoccupa- ter 5, “Incarnation and Humanization,” Hu- 25 man Liberation in a Feminist Perspective— tions of its own penultimate identity . A Theology, Philadelphia: Westminster, 1974. That is why each minority and each 27 Cf. the strong statement of this in J. oppressed group (which eventually it- Cone’s God of the Oppressed, New York: self is confronted with the testing that Seabury Press, 1975, and the more formal comes with becoming a majority and be- theological treatments of the same conviction

in J. Moltmann, The Crucified God, New 25 One of the best examples of working out York: Harper & Row, 1974, Chapters 6-8, the continuing indigenization of theology is and G. Gutierrez, A Theology of Liberation, K. Koyama, Waterbuflalo Theology, Marv- Maryknoll: Orbis Books, 1973, esp. Chapters knoll: Orbis Books, 1974. 9 through 11. THE PRINCETON SEMINARY BULLETIN 247

Jesus Christ. Jesus Christ who is the one carnation. This story begins and ends who is to come, the one who is the shape in joy. It has pre-eminently the “inner 29 of Christian hope (and not, incidentally, consistency of reality .” just future in a loud voice; not one For Tolkien, the Christian gloria in- whose transcendence is simply relegated cludes the story of all men and women. to the future). Moreover, this confession in the ultimate triumph of God’s trans- God is the Lord of angels, and of forming power with the material of men—and of elves. Legend and his- culture, does not bypass the conflict and tory have met and fused. But in God’s apparent defeat, the suffering and the kingdom the presence of the greatest cross, which constitute so much of the does not depress the small. Redeemed concrete material of human life. There Man is still man. Story, fantasy, still is the descent into hell and the spring- go on, and should go on. The Evan- ing of the gates of hell: the assumptio gelium has not abrogated legends; it carnis means both, and it means neither has hallowed them, especially the without the other. “happy ending.” The Christian has

This taking-up of our respective his- still to work, with mind as well as tories, personal and corporate, is well body, to suffer, hope, and die; but understood and expressed by Tolkien’s he may now perceive that all his view of the eucatastrophic ending of bents and faculties have a purpose, stories. The eucatastrophe occurs at the which can be redeemed. So great is end but its drawing power shapes the the bounty with which he has been unfolding of the adventurous narrative. treated that he may now, perhaps, By the eucatastrophic, Tolkien means fairly dare to guess that in Fantasy the sudden joyous turn in the story. he may actually assist in the effolia- tion and multiple enrichment of cre- It does not deny the existence of dys- ation. All tales may come true; and catastrophe, of sorrow and failure: yet, at the last, redeemed, they may the possibility of these is necessary be as like and as unlike the forms to the joy of deliverance; it denies that we give them as Man, finally re- (in the face of much evidence, if you deemed, will be like and unlike the will) universal final defeat and in so 30 fallen man that we know . far is evangelium, giving a fleeting glimpse of Joy, Joy beyond the walls Dare we mention the dominant, 28 of the world, poignant as grief . blinding dyscatastrophe of our times,

or must one remain silent about it, Tolkien, as a Christian, identifies the awed by its horror? Augustine said Christian joy, great eucatastrophe as the about another matter, “We speak not the Christian gloria: to say something, but in order not to

The birth of Christ is the eucatas- remain silent”; and so it is for us with trophe of man’s history. The resur- the Holocaust. Let us frankly admit

rection is the eucatastrophe of the In- that no eucatastrophe is presently dis- cernible or imaginable, but we cannot 28 C. S. Lewis, ed., Essays Presented to 29 Charles Williams, Eerdmans: Grand Rapids, Ibid., pp. 83-84. 30 1973, p. 81. Ibid., p. 84. 248 THE PRINCETON SEMINARY BULLETIN let anything fall outside the outstretched to be borne. As the liberation of the arms of the crucified God who draws one was bound to the liberation of all men and women unto himself. For the other, they renewed the ancient Elie Wiesel, faith in God dies with the dialogue whose echoes come to us death of the innocent boy hanged in in the night, charged with hatred,

Auschwitz. And yet Wiesel is Jewish with remorse, and most of all, with 31 because he still points to the ongoing infinite yearning . struggle with that God, faith in whom There is, from the standpoint of the then and there died. In Wiesel’s Mes- actively repentant and believing com- sengers of God (which includes his munity, a twist, of course, to this story. treatment of Job), he describes the on- God finally has the last Word, the same going fight between God and his elect. Word by whom all things were begun, He concludes the fifth of his mainly- who does not simply exchange places autobiographical novels The Town Be- with us but takes our place and holds yond the Wall with the way the faithful together in himself the ageless struggle. Jew still tells stories on God. (You see That Eternal Word is, in short, the there’s a nuance between telling stories High Priest who continues to intercede about God and telling stories on God, for us and whose spirit prays for us and that nuance comes out in such slap- when we know not how to pray as part stick comedy as Woody Allen’s dictum, of the groaning of the whole of creation “Of course God puts us to the test, but in travail awaiting our final redemption why can’t he give us the option of a as sons and daughters. written examination?”) Wiesel’s para- That final consummation is prolep- ble at the end of his novel goes like this: tically experienced (in an anticipatory Legend tells us that one day man way) in the communion of forgiven spoke to God in this wise: sinners gathered around the table at “Let us change about. You be man, which Christ himself is both host and 32 and I will be God. For only one nourishment . In that anticipatory es- second.” chatological banquet, the old covenant

God smiled gently and asked him, is included in the new, the servanthood “Aren’t you afraid?” in the victory, the pouring out and the “No. And you?” breaking in the raising up and the res-

“Yes, I am,” God said. toration. The material of our common

Nevertheless he granted man’s desire. life is set apart and taken up for a holy He became a man, and the man took mystery which re-presents in cultic his place and immediately availed action, according to Christ’s prom- himself of his omnipotence: he re- ises and by the power of his Spirit, the fused to revert to his previous state. costly victory and in-gathering by the So neither God nor man was ever saving assumptive presence and action

again what he seemed to be. 31 E. Wiesel, The Town Beyond the Wall, Years passed, centuries, perhaps eter- New York: Avon, 1964, p. 190. 32 Cf. T. Torrance, “The Paschal Mystery nities. And suddenly the drama of Christ and the Eucharist,” chap. 3, The- quickened. past for one, and the The ology and Reconciliation, Grand Rapids: present for the other, were too heavy Eerdmans, 1975. THE PRINCETON SEMINARY BULLETIN 249

of God manifest in the flesh who is him- process—which is not simply process self the subject matter of all Christian and not simply open-ended. The way

doxology and therefore of all Christian of integrative theology is directional.

theology. It is this experience which It has shape. It is not amorphous. The breaks forth in the celebration, confes- integrating shape is the accomplished, sion and confidence of the author of punctiliarly discernible and experien-

the Epistle to the Colossians, chapter 1, tially extensive event of the taking-up verses 15-23: the total human condition by the eter- nal word of God by whom all things He is the image of the invisible God, were made and toward whom all things the first-born of all creation; for in eventually are gathered. him all things were created, in heaven This integrative theology is experien- and on earth, visible and invisible, tial (a) because God moves our present whether thrones or dominions or experiences to be the bearers of his re- principalities or authorities—all things demptive activity, and (b) because the were created through him and for very material which was taken up and him. He is before all things, and in transformed by the eternal word of God him all things hold together. He is is analogous to our senses which are the head of the body, the church; made the affective bearers of the knowl- he is the beginning, the first-born edge of God. from the dead, that in everything he This integrative theology is Churchly might be preeminent. For in him all Dogmatic because (a) dogma is a con- the fullness of God was pleased to ciliarly authorized summary of the dwell, and through him to reconcile mystery which evokes our experience to himself all things, whether on of recreation, and (b) because such a earth or in heaven, making peace by dogmatic summation has a controlling the blood of his cross. hermeneutical function in accurately V pointing to the mystery whose trans- By way of summary or conclusion, formation is the content of the ancient, let me point to the difference between contemporary and future experience of the model implied in systematic the- God’s transforming activity by which ology and the model implied in integra- all things are held together in Christ. tive or dogmatic theology. The term And what makes this integrative ex- systematic theology tends to connote an periential churchly dogmatic theology arrangement of parts within an enclos- “Reformed”? At least four things: (1)

ure in which there is a place for every- It focuses upon Jesus Christ who unites thing and everything ought to be in its us to himself by the power of his word place. According to this model, the task and spirit and who is the Lord of all of the theologian is to decide which time and space. (2) It implies a cove- arrangement of the whole is best and nantal view of history by which all then refer all of the parts into the proper things are ordered providentially and slots so that they fit. By contrast, the in whose economy grace is the inclusive integrative model implies futurity, a de- term, of which law is a subdivision. (3) velopmental feature of the discipline. It It acknowledges the normative disclos- is best to speak of “the way,” of the ure of God’s fidelity in the Scriptures of —

250 THE PRINCETON SEMINARY BULLETIN the Old and New Testaments as inter- occupied with what is Reformed as op- preted within the Catholic tradition, posed to other expressions of the catho- thereby taking the dogmatic develop- lic tradition. In fact, today Reformed ment of the first four ecumenical coun- theology in an ecumenical context must cils as part of the sources toward which seek to hear voices of the Gospel from

Christians must return if Christ is to whatever discipline and from whatever be preached. (4) It is from beginning to ecclesial communion, welcoming them end oriented around a Christology as correctives and deepening sources of which confesses that the eternal Word the original catholic and reforming ef- of God is united to the material of cre- forts of such a person as John Calvin. ation which is to be regenerated, but That is why a Reformed theologian not restricted to it, so that in this trans- today will not be surprised to find forming process the transcending (re- as Barth foretold in 1963 at the opening demptive and creative and sanctifying) of the Second Vatican Council—the identity of God is the saving priority Gospel coming back to us with greater on which all else depends. clarity from certain sections of Rome Here I have listed four features which than from certain sections of Geneva. make this integrative, experiential That is the reason why as Reformed church dogmatics “Reformed.” I might theologians today we must pay particu- crite- simply add a phenomenological lar attention, obviously critical as well rion: that such a theology is that most as appreciative, to the documents of the characteristic of the history of confes- Second Vatican Council and to the the- sions adopted by the churches which ological work of persons like Karl are designated as Reformed and is the Rahner and Eduard Schillebeeckx. That epitome of the type of theology which is even more strongly the reason why a Reformed theologian like H. R. Nie- Reformed theologians today must allow buhr classifies (under “Christ, the all of their theological senses to be Transformer of Culture”) with Augus- quickened by the mystical piety, sacra- tine and Calvin. Moreover, this is es- mental devotion and theological firm- sentially descriptive of the massive ness of the Christians of Eastern Ortho- Christological movement which Barth doxy, have kept alive surely describes in Volume IV of his Church who as Dogmatics under the topic of recon- much by their iconography and their ciliation. However, one must immedi- liturgy as by their theological treatises

ately add that it is antithetical to the an awareness of the mystery of the ac- very essence of the Reformed tradition tion of the triune God in the assumptio to be polemically and didactically pre- cam is. Kentuckian Comes The son oj a leading churchman, author, A and historian, the Rev. Lefferts A. Loetscher was associated with Princeton Theological to Princeton Seminary Seminary for thirty-five years. A graduate of Princeton University (A.B., 1925), Prince- ton Seminary (B.D. & Th.M., 1 929), and the by Lefferts A. Loetscher University of Pennsylvania (Ph.D., 1943), Dr. Loetscher served as professor of American Church History at Princeton from 1941 to 1974. An authority on the history of Presby- tenanism, its theology and polity, he is the author of a number of booths, including The Broadening Church ( University of Pennsyl- vania, 1934).

rom its founding in 1812 to the pres- one on “moral Philosophy,” given by F ent, Princeton Theological Semi- most college presidents of that era to nary has been notable, among other their senior classes. It was usually a things, for the diverse geographical and kind of wrap-up course which sought sociological backgrounds from which it to relate to an ethical core what later draws students. The coming to Prince- became the social sciences. ton Seminary of John Bayless of Ken- President Young was also pastor of tucky reveals much that was typical the local Presbyterian Church in Dan- about college preparation, problems of ville where in 1835 there was a religious travel, the changing ecclesiastical situa- revival, reflecting the ever-recurring tion in America, and life in Princeton revivalism of the era. John Bayless was town and seminary in his day. converted in this revival, as a result of Born in Louisville, Kentucky, in 1819, which he resolved to become a foreign John Clark Bayless attended Centre missionary, an ambition which precari- College in Danville, Kentucky, where ous health prevented him from fulfill- he graduated in 1836. The curriculum ing. This same revival influenced a col- at Centre College was similar to— that lege mate and lifelong friend of Bayless at the College of New Jersey “de- to unite with the church—John Cabell signed for gentlemen,” since “most of Breckinridge, a great-grandson of John its graduates expected to enter one of Witherspoon. Breckinridge himself lat- the learned professions in a society er became Vice-President of the United which loved to savor the spoken word States under President Buchanan; after and to evaluate the performance of a that the candidate of the Southern speaker in any of the principal forms Democrats for the presidency of the of oratory—pulpit, legal, or political.” United States; and later still a Confed- Half of the entire curriculum consisted erate general. of Latin and Greek classics and another Health was a widely discussed prob- quarter was devoted to mathematics. lem in early and middle nineteenth- The remainder was a medley of courses century America, with many health most of which were taught by John “fads” emerging. Medical practice still Clarke Young, president of the college. left much to be desired, and mortality Among President Young’s courses was in the student population of the coun- —

252 THE PRINCETON SEMINARY BULLETIN try was alarmingly high. It was not was increasing discontent both with the unusual therefore that young Bayless ferries and with the muddy and dan- found it necessary for health reasons to gerously rough roads. This stimulated postpone for a year his intention to the building of turnpikes and toll enter “The Theological Seminary of bridges. By 1825 there was widespread the Presbyterian Church in Princeton, interest in canal building, and in 1834 New Jersey.” The result was that “he the famous Delaware and Raritan Ca- spent the winter of 1836-37 in Louisville nal was completed. Skirting the edge distributing tracts, teaching in Sabbath of Princeton, the canal connected Phila- schools, and doing such other mission delphia with New Brunswick by inland work as he was able to do.” Finally, waterway. Railroads were not far be- in the spring of 1837 he was ready for hind. In 1833 the Camden and Amboy what was then the long and arduous Railroad connected New York and journey to Princeton. Philadelphia by a seven-hour ride. It New Jersey has always had a distinc- passed through Hightstown, some eight tive character from the fact that it is miles from Princeton, but in 1839 the the direct route between New York railroad ran directly from Trenton to City and Philadelphia. An early Indian New Brunswick. Thus on later jour- trail connecting the estuaries of the neys between Kentucky and Princeton, Delaware and Hudson rivers passed though not on his first, John Bayless through the later site of Princeton, and could have come directly from Phila- one traveler walking along that trail delphia to Princeton by train. Before all day as late as 1675 “saw no tame that time, travel was by horseback, creature.” But a settlement emerged stagecoach, or canal. less than a mile east of the Province Princeton owed its development prin-

Line Road which divided West Jersey cipally to the coming to it in 1756 of from East Jersey, and the hamlet re- the College of New Jersey, now Prince- ceived the name Princeton in 1724, be- ton University. The college had been coming part of a chain of villages founded by Presbyterians in 1746,

Kingston, Queenston, Princeton, and though without officially connecting it Princessville—whose very names mark- with the Presbyterian denomination. It ed their colonial origin. was located first in the manse in Eliza- As the colony developed, stage- bethtown, New Jersey, then in Newark. coaches, plying the dirt road between It received new life in 1768 by the com- Philadelphia and New York, passed ing to its presidency of the Scot, John through Princeton, passengers some- Witherspoon. The village acquired times spending a night at an inn there. added fame during the American Revo- During the eighteenth century this lution by General Washington’s bril- route came to be called the King’s liant victory at Princeton early in 1777 Highway. Ferries over the numerous which bolstered the sagging hopes of intervening rivers and streams some- patriots. During the battle, Alexander times unnecessarily delayed stagecoach Hamilton’s artillerymen moved their passengers overnight in the interest of canon—perhaps partly over the ground the innkeepers who in some cases also later occupied by Princeton Seminary owned the ferries. By the 1790s there — to bombard Nassau Hall, the college’s THE PRINCETON SEMINARY BULLETIN 253 most historic building, which was held During John Bayless’ student days at the moment by the enemy. The Con- there were four buildings on the Semi- tinental Congress met in Nassau Hall nary grounds. The principal building, during 1783 and it was here that the ready for partial use as early as 1817 Congress received the news of the sign- and later named Alexander Hall, was ing of the treaty of peace that ended a four-story structure, notable for the the Revolutionary War. dignity and chaste simplicity of its ar- When John Bayless arrived in Prince- chitecture. It was flanked on either end ton in 1837 it was a village of about by the homes of the first professor, Dr. 3,000, more than a fifth of whom were Archibald Alexander, and his younger blacks, both slaves and free. One writer, colleague, the famous Dr. Charles freely exercising literary license, has Hodge. The principal Seminary build- called New Jersey “the northernmost ing was an all-purpose structure serving border state.” West Jersey had its plan- as dormitory, dining hall (“refectory”), tations, and though gradual legal eman- library, lecture hall, and social room. cipation of slaves began in 1804, the Until recently it had served also as process of emancipation was not com- chapel, but four years before Bayless’ pleted until 1846. Until its building was arrival a beautiful chapel had been accidentally destroyed by a Fourth of erected, a little to the rear of the space July skyrocket in 1835, the local Presby- between the Seminary building and Dr. terian church maintained a slave gal- Alexander’s residence. The chapel was lery. designed by the same Princeton archi- Nassau Street, the previously men- tect as the local Presbyterian church tioned historic road between New York and, like the church, reflected the and Philadelphia, was the town’s main “Greek revival” style of the period, street with shops and inns on its north with impressive classical columns at its side, and the college’s four buildings on entrance. Dr. Hodge had tirelessly and its south side—Nassau Hall, flanked by successfully canvassed in New York the Refectory (long since removed) and City for funds for the building and Stanhope Hall, containing the library, in the process had aggravated a lame- recitation rooms, and two literary socie- ness from which he suffered for many ties. The other college building was the years. While John Bayless was a stu- President’s house. The town had three dent there was talk of a separate library organized religious bodies of which the building, which was completed two Quakers were the oldest; next came years after his graduation through the the Presbyterians whose new building generosity of Mr. James Lennox of New following the fire was completed on York City. the edge of the college campus less than When John Bayless arrived at Prince- a year before Bayless arrived, and is ton Seminary in the summer of 1837 still used with some alterations, reflect- at the age of nineteen he was the young- ing the “Greek revival” architecture of est but one in the class, having gradu- the period; and the Episcopalians had ated from college the year before at the built a church almost across the street age of seventeen. Secondary education from the Seminary campus less than a —and to a degree even college and semi- decade before Bayless’ arrival. nary education—was much less formally 254 THE PRINCETON SEMINARY BULLETIN structured and administered then than sionary work, of the proper attitude to- now. The essential requirements for ward slavery, and of revivalism. As con- college entrance were a basic knowledge cerning revivalism, for example, some, of mathematics and of the Greek and but far from all, New School people Latin classics. A diligent and able youth supported the “New Measures” of the such as John Bayless might acquire revivalist, Charles G. Finney. Finney these prerequisites at an early age and was routinizing revivalism by promot- even enter college with advanced stand- ing such innovations as protracted meet- ing. Bayless, for example, entered Cen- ings, publicly praying for people by tre College with credit for completion name, and the use of the “anxious of the first half of freshman year, and bench” which sought to induce decision Professor Samuel Miller of the Semi- by having concerned persons come for- nary had begun his college career at the ward. University of Pennsylvania in the senior Princeton Seminary itself had long class for which he had been prepared had internal differences over the much- by his able pastor father. discussed subject of revivalism. Profes- At Princeton Seminary most students sor Archibald Alexander had had an roomed in the main Seminary building almost datable conversion, but always where they were housed two or three insisted that religious emotion must be to a room, but a few lived in private channelled and controlled by rational houses which had been approved by theology. Many of the students, how- the faculty. In his first year Bayless ever, in the Seminary’s early years were roomed in town at the home of an un- inclined to a more emotional revivalism, identified “Mr. Elias Scudder.” Wheth- as the distinguished Mercersburg the- er by planning or happenstance, all four ologian, John W. Nevin, recalled from of the other students in this house were his student days at Princeton Seminary. also from Southern or Border states. John Bayless in his later ministry, while At the moment when Bayless arrived ardently evangelical in his desire to at Princeton Seminary in June, 1837, win converts, was, like many others, the Presbyterian denomination was against Finney’s innovations which he passing through one of the most trau- felt professionalized and artificially matic experiences in its entire history. formalized these efforts. The General Assembly, meeting in Bayless, even before arriving at Philadelphia the month before, had cut Princeton Seminary, could hardly have off (“exscinded”) four large and grow- been a stranger to these Old School- ing “New School” synods in upstate New School tensions. The wife of New York. The conflict between “Old President Young of Centre College was

School” and “New School” parties in a niece of Dr. Robert J. Breckinridge, the church had been simmering for leading “war hawk” of the Old School some two decades, but now it boiled party; and Bayless’ college friend, John over. The issues were many and inter- C. Breckinridge, was Dr. Breckinridge’s twined. There were differing interpre- nephew. The Princeton Seminary fac- tations of the Calvinistic theology, of ulty of four was committed to the Old Presbyterian church government, of School position on every count, though methods of organizing the new mis- they had sought to avoid rupture until THE PRINCETON SEMINARY BULLETIN 255 almost the very end, when they finally year to Mr. Scudder’s. This time two supported fully the rigorous tactics of of his housemates were from Pennsyl- the Old School party. The entire year vania, one from Connecticut, and one was a tense one until in 1838 the New from Virginia. School party, siding with the excluded It was definitely a candle and oil lamp synods, organized a separate New civilization in Bayless’ student days, gas-

School denomination. The divided de- light being still in the future and elec- nominations were nearly equal in size, tricity even farther away. Early rising the New School having its greatest was the order of the day, and “burning strength in New York State and the the midnight oil” was left to diligent upper Midwest. Most, but not all, of scholars or to profligates. Bayless was a the Presbyterian constituency in the seminary classmate of the famous mis- Border and Southern states remained sionary to China, Walter M. Lowrie, with the Old School Church. For a who was murdered by pirates six years short time after the disruption Prince- after graduation. Lowrie was a super ton Seminary’s enrollment declined, but achiever, rising regularly at 4:30 a.m. by 1845 it was higher than ever. and walking a mile or two before the One can imagine the excitement felt Seminary’s rising bell at 5 a.m. There by Bayless and his fellow theologians was breakfast and early chapel before at the Seminary during this tense year, classes. Lunch was at noon, supper at as they followed and hotly discussed 5, and bed at 10. The Catalogue for the unfolding events. Bayless’ sympa- 1 837-38 indicates the modest costs of a thies were definitely with the Old seminary education in that day. There School Presbyterian Church by which was no charge for either tuition or he was ordained after he finished the room rent, but each student was re- Seminary, and with which he remained quired to pay “$10 per annum to the until after the Civil War. During the ‘General Expense Fund,’ the object of war he favored the Confederacy, but which is to defray the contingent ex- in sharply divided Kentucky he was penses of the institution.” Board in the serving a congregation of predominant- seminary refectory varied from $1.25 to ly pro-Union sentiment and he kept his $1.75 per week. If a student boarded in pulpit entirely free of political refer- town, charges ranged from $1.50 to ences. When, after the Civil War, his $2.50 per week. There was no central Synod of Kentucky transferred to the heating, rooms being warmed by fire- Southern Presbyterian Church in 1867, places, wood for which cost from $6 he joined the Southern Presbyterian to $10 a year. Outdoor privies served Church with his synod. in lieu of plumbing, and the student At the end of Bayless’ first year in must draw well water for his pitcher

Seminary ill health struck again, and and washbasin. There were no servants he was forced to leave for a year. Re- for the buildings. Graduating seniors turning in August, 1839, he was able or other withdrawing students some- to complete without major interruption times sold their furniture—and often the remaining two years. During his with it even the right to occupy the second year he roomed in the Seminary room they were leaving!—to incoming building, but returned for his third students, a custom which the Seminary 256 THE PRINCETON SEMINARY BULLETIN

Directors sought with mixed success to among students across geographic and break. cultural lines, thus cementing the unity In its earliest days Princeton Semi- of the church. In his student days Dr. nary drew students from more diverse Alexander’s very erudite son, James geographical areas than did its contem- Waddell Alexander, found this ideal porary seminaries and divinity schools. being realized when he wrote to a This geographical range was somewhat friend: “All the conversation carried on reduced for a time by the founding of here is of a literary kind; at table, in Presbyterian seminaries in other sections our walks, and wherever a cluster of us of the country and also by the Old assemble, some lively discussion takes

School-New School party division; but place.” But it would be too much to there was still notable geographical di- assume that student relations were al- versity of places of birth in John Bay- ways on this level! less’ class of 1841. Of the thirty-seven The Seminary had four professors in members of the class, somewhat over Bayless’ student days, the first of whom half—twenty-three-—were born in the was Dr. Archibald Alexander, a native Middle Atlantic states of New York, of the Virginia Valley, former president Pennsylvania, New Jersey, and Dela- of Hampden-Sydney College in Vir- ware, with Pennsylvania, as has often ginia, and former pastor of Philadel- been the case, having the largest single phia’s Third Presbyterian Church. group. Three students were from the Coming to the faculty a year after Dr. British Isles—one Scottish, the other two Alexander was Dr. Samuel Miller, a Scotch-Irish. Only one had been born native of Delaware and a former min- in New England, but five in Kentucky, ister of the “United Presbyterian Con- and one each in the District of Colum- gregations” of New York City. Both bia, Maryland, Virginia, North Caro- had been moderators of the General lina, and Tennessee. Thus, in spite of Assembly before coming to the faculty, the increasing sectional tensions in the and Miller had been active also in non- nation during the 1830s, the Seminary’s ecclesiastical affairs having been, among relations with the Southern and Border other concerns, one of the founders of states still continued strong and vital the New York Elistorical Society and —much closer than with New England author of the first history of American which traditionally was the stronghold culture which is still referred to with of the closely related Congregational- commendation by American historians. ists. With the greater difficulties of Dr. Charles Hodge was the first Prince- travel and communication in Bayless’ ton Seminary alumnus to serve on its day, sociological differences among stu- faculty and has enjoyed a continuing dents—even among those not separated fame from his three-volume Systematic by wide geographical distances—was Theology. The fourth member of the greater then than now. One of the faculty was Dr. Joseph Addison Alex- values that had been anticipated in the ander, quite generally recognized by founding of one central seminary for those who knew him as a real genius the Presbyterian Church was the oppor- who died at the prime of his abilities. tunity that it would give for stimu- For first-year students in Bayless’ lating friendship and understanding time the Seminary’s curriculum concen- THE PRINCETON SEMINARY BULLETIN 257

trated on Hebrew (Greek would al- young men with the greatest familiar- ready have been learned in college) and ity, and on every sort of errand both Biblical studies, with some preparation temporal and spiritual.” One student

for theology in the form of psychology, never forgot that after the first class ethics, and apologetics. There was also session Dr. Miller “invited me to his instruction in preaching (“Sacred Rhet- house to take tea, and there kindly ten- oric”). second year featured close The dered me the use of his private library exegetical study of the and Hebrew during my seminary course.” Greek Scriptures, theology, church his- The Reverend John Clark Bayless’ tory, and Christian missions. In senior life after leaving Princeton Seminary year, Biblical exegesis and theology were has been memorialized in two extended continued, and there were added eulogies by a fellow Kentuckian, the courses in church government, pastoral Reverend John D. McClintock of the theology, and “the composition and de- Princeton Seminary class of 1862. These livery of sermons.” notices attest Mr. Bayless’ continuing Total enrollment in the three classes Christian zeal and faithfulness in during Bayless’ years averaged slightly many different directions in spite of over one hundred, but this did not pre- recurring vent personal contacts with the profes- health problems until his death on May sors. Dr. Alexander’s residence, located 23, 1875—six days after the death of his only a few yards from the main semi- famous friend, John Cabell Breckin- nary building, “was resorted to by the ridge, news of which had reached him. Biblical Metaphors and A native of Aberdeen, Scotland, George S. Hendry was the Charles Hodge Professor of Theological Constructions Systematic Theology at Princeton Theologi- cal Seminary from 7949 to 7973. A graduate of the University of Aberdeen (AM., 1924) and the University of Edinburgh (B.D., by George S. Hendry 1 927 ) , Dr. Hendry studied also in the Uni- versities of Tubingen and Berlin. He is the author of many articles and reviews in theo- logical journals and of four boo\s, including The Westminster Confession for Today (fohn Knox, i960).

n one of the most readable volumes the author says, and certainly in what I of the Gifford Lectures, W. Mac- he says about the Bible; for the Bible neile Dixon, who was Professor of Eng- abounds in metaphors, and its meta- lish Literature at the University of phors have contributed much to its in- Glasgow, wrote: comparable influence on the lives of men and women and children over the “If I were asked what has been the centuries. At the same time, however, most powerful force in the making of they may account in part for the decline history, you would probably adjudge of that influence in modern times. A me of unbalanced mind, were I to metaphor, to be effective, to have the answer, as I should have to answer, power this author ascribes to it, must metaphor, figurative expression. It is have its literal root in something fa- by imagination that men have lived; miliar, some object, or feature of every- imagination rules all our lives. The day life that everybody knows. As con- human mind is not, as philosophers ditions of life change, metaphors have would have you think, a debating to change with them. hall, but a picture gallery. Metaphor The Bible, beginning with the Old is the essence of religion and poetry. Testament, originated in a simple, Take the similes, the figurative speech agrarian society, in which most people out of the world’s poetry, and you were engaged in the raising of crops reduce it to commonplace. Remove and the tending of flocks and herds, the metaphors from the Bible, and and most of its metaphors have their its living spirit vanishes, its power roots in these things. But we live in a over the heart melts utterly away. very different world, in which few of The prophets, the poets, the leaders us have any first-hand acquaintance of men are all of them masters of with these activities, and the metaphors imagery, and by imagery they cap- 1 based on them no longer move us as ture the human soul .” they moved our forefathers. Consider, Allow for a certain exaggeration; for a for example, the 2^rd Psalm, “The Lord professor of literature will overestimate is my shepherd.” We can all recognize the influence of literature in human that it is a charming little poem, but life. Still, there is much truth in what to the psalmist it was much more than that. To share his experience, to feel 1 The Human Situation, London: Arnold, the force of the metaphor as he felt it, I 6 f - 937 > P- 5 THE PRINCETON SEMINARY BULLETIN 259

one would have to go the whole way his supreme desire is to find an oppor- with him and identify oneself with a tunity to confront his adversary in court

sheep; and that is something we would (Job 23:1-7).

not be disposed to do. (I may add that An implicit challenge to Jewish le-

even to one, like this writer, to whom galism is contained in Jesus’ favorite a flock of sheep being driven to a new term for God, “Father.” Here too the pasture was a familiar sight in his dis- question may be asked whether this

tant youth, it had to be explained that is a metaphor or a name. The latter

the ancient Palestinian shepherd liter- appears to be the accepted view, if we ally “led” his sheep from the front and may judge from the regular capitaliza- did not “drive” them from the rear, tion of the initial by the translators like the shepherds of Scotland. A meta- (KJV, RSV, NEB). If both Judge and

phor, like a joke, loses its effect, if it Father were names, there could hardly has to be explained). be tension between them. Jesus’ prefer- The variety of metaphors in the Bible ence for Father over Judge, however, also raises a problem: How do we know is clearly more than a matter of taste

that a particular locution is a metaphor? in names; it draws on the metaphorical

Some are obvious: “The Lord is my freight of the terms, that of Father rock and my fortress” (Ps.i8:2), “God from our experience of fatherhood in

is light” (1 Jn.i:5). But what of “Shall the family, and that of Judge from our not the Judge of all the earth do right?” experience of judgment in the courts. (Gen. 18:25)? To many this is not a Jesus is saying, in effect, that, as meta- metaphor but a description, or descrip- phors, father is more appropriate than

tive name of God; and the capitaliza- judge with reference to God; it is not tion of the initial in the KJV and the that judge is totally inapplicable; for RSV (not in the NEB) seems to sup- a father can be a judge within the port their position. The role of Judge, family, but a judge cannot be a father

it is held, is one that belongs to God in the court-room, i.e., he cannot sit in essentially, like that of Creator. The judgment on his own son. In the one Old Testament sees the “law” as the instance in which Jesus introduces a primal expression of God, and the rela- judge into a parable, the judge acts in tion between God and his people is cast a rather unjudicial manner (Lk.i8:6). in juridical terms. “The Lord has a Jesus’ teaching may be summarized as controversy [rib, a legal complaint] the replacement of the judicial with the with the inhabitants of the land” familial metaphor for God. (Hos-4:i). The psalmist rejoices in the Paul, who had received formal train- hope that when the Lord comes it will ing in the law (Ac.22:3), was and be to judge the world (Ps.96: 10-13). remained an upholder of the law

Jewish legalism is built on the belief (Rom.3:27). So deeply was he imbued that Judge is not a metaphor but a lit- with the legalism of his Jewish heritage eral description of God. Even Job, de- that, when he was “apprehended of

spite the excruciating contradictions of Christ Jesus” ( Phil.3 : 12) , he could only his own situation, holds fast to the set forth the new truth that had come basic principle that God and man deal to him in the conceptuality of that le- with each other as legal adversaries, and galism, and, in so doing, he was forced 260 THE PRINCETON SEMINARY BULLETIN to stretch it to the limit, as his exposi- of labyrinthine complexity, from which tion of justification in Romans 3 shows. no one who enters it can hope to es- 2 He was not, however, so completely cape. captive to it that he was not able, on Theological legalism was also a pro- occasion, to switch to something more nounced feature of the Reformed tra- like the familial metaphor of Jesus. In dition, which was shaped by the French

2 Cor. 5 he presents the gospel in terms lawyer, John Calvin, and it was intensi- of reconciliation and makes justification fied in the federal theology of the 17th subsidiary to it; and in a passage in century. It received its classical expres- Romans he suddenly introduces the sion in the Westminster Confession of concept of reconciliation in the context Faith, in which the story of God’s deal- of justification (Rom.5:9-n), and gives ings with his human creatures is set the passage the confusing effect of a forth in the form of a complex and tor- mixed metaphor; for reconciliation fol- tuous case in contract law. lows on enmity, or estrangement, as he Turning to metaphors which are states explicitly in v.io, but there is no clearly recognizable as such, we note a estrangement between a judge and an difference between Jesus and Paul. Paul accused, nor are they reconciled if the is very sparing in his use of metaphors, accused is acquitted. The law precludes but he shows a certain partiality for personal relations between judge and metaphors from the field of athletics. accused; as judge, God is “no respecter This is surprising, when we consider of persons.” that Paul was a Jew, and the Jews of The Pauline problem of putting new Biblical times took no interest in ath- wine into old bottles reappeared with letics and disapproved of those who a greater intensity with the rediscovery did. But as a native of Tarsus, rather of the Pauline doctrine of justification than Judaea, he had doubtless more by faith in the 16th century. The heri- opportunity for contact with people of tage of Roman law had combined with other nations, and particularly with that of Jewish legalism to place an in- Greeks, who were great devotees of ath- delible stamp on the mentality of the letics and made a virtual religion of it medieval church and its understanding 2 The Lutheran World Federation took jus- of its faith. Guilt and its removal were tification for the main theme of its fourth the central themes of popular piety and assembly at Helsinki in 1963, but it was un- of theology. Given the strongly legalis- able to formulate an agreed statement, and tic cast of the theology of his time, it was obliged to fall back on the hallowed device of referring the task to a committee. is little short of a miracle that Luther During the debates at the assembly (at which was able to recover the gospel. But he this writer was present as an observer from could find no means of expressing his the Reformed Alliance) a distinguished Lu- new insight except by using, and abus- theran theologian was heard to say that any ing, the legalistic conceptuality of the person who claims to have understood Lu- doctrine of justification only shows tradition, in which he was even more ther’s that he has not understood it. firmly trapped than Paul. The efforts It may be added that in the attempts of have been made over the centuries that Lutheran orthodoxy to articulate a series of to make Luther’s doctrine of justifica- elements involved in the Christian salvation tion intelligible have produced a web ( ordo salutis) reconciliation was not included. THE PRINCETON SEMINARY BULLETIN 261 in the Olympian Games; and it was through rigorous self-discipline and natural for him to turn to this field in strenuous endeavor has a compelling writing to Greeks, such as the Chris- sound. tians of Corinth. But there is a certain The metaphors of Jesus are found for awkwardness in his use of the athletic the most part in his parables; for a metaphor, and he tends to overload it: parable is just an extended metaphor, in a single passage in which he appeals or a metaphor expanded to a story. Like to the Corinthians as runners in a race those of the Old Testament, they are he brings in the self-discipline which drawn largely from the familiar activi- the athlete must practice in training, ties of rural life, ploughing, sowing, ma- the spur of competition, and the prize nuring, weeding, reaping, gathering, that brings glory to the winner; and herding, pasturing, etc. The formal col- then in applying the metaphor to him- lection of parables in Matthew 13 is in- self, he casts himself in the role of a troduced with the parable of the sower, boxer (i 0^.9:24-27). The metaphor and sowing is the theme of several that of running in a race appears again in follow. Though the parable of the

Gal.2:2; 5:7 and in Phil.3 : 14 (and in sower focuses attention on the diversity Heb.i2:i). of the soil, which is said to represent This metaphor does not seem to have the diverse responses of the hearers to had much influence in theology. Ob- the preaching of the word, the under- viously the sport of running a race is lying theme, which appears only in- not for everybody, and, in addition, directly, is growth, or increase. It ap- there is a drawback to its metaphorical pears more directly in the parables of use, of which Paul was aware: only the mustard seed and the leaven, that one of the runners in a race wins the follow. These parables have been rightly prize, and part of the incentive comes characterized as parables of growth; from the competition. The Christian their fundamental theme is not the di- life is not competitive, and its prize is verse responses of the people to whom open to all. But the point that the living the gospel of the kingdom is preached of the Christian life is a strenuous task and the hindrances and obstacles which which calls for a severe self-discipline, these may present, but the fact that the like that of the athlete in training, has kingdom is growing, and will continue —despite its apparent divergence from to grow, despite all that may stand in

Paul’s paramount emphasis on free the way, until it comes to maturity. grace—exercised a powerful appeal over The theme of growth is also presented the centuries, from the asceticism of the in a somewhat indirect manner in the early church and the austerities of mo- parables which have their setting in a nasticism in the middle ages to the pur- vineyard (the parable of the laborers suit of perfection in Methodism and in the vineyard, Matt.2o:i-i6; the para- its derivatives in modern times. The ble of the two sons, Matt.21 :28-32; and gospel of justification by grace alone, the parable of the husbandmen, Matt.- to be received by faith alone, may be 21:33-43). A notable feature of these balm to the troubled conscience, but to parables is that no reference is made the will of activist Europeans and to any of the work that is done in a Americans the call to growth in grace vineyard, such as the cultivation of 262 THE PRINCETON SEMINARY BULLETIN vines, the pressing of grapes, the mak- tion is made unmistakably clear in the ing of wine, but only to the fact that response of the third man to the owner:

it produces fruit (Matt.21 :34). A vine- when he accused him of reaping where yard is used merely as an example of he had not sown, he was expressing an enterprise which is conducted for (in a metaphor) the basic Marxist com- the profit it yields. The focus is on the plaint against the capitalist system, business side of the matter, with inci- which is that it compels a man to work dental reference to details of manage- for the profit of another. The man does ment, such as the hiring of labor and not object to the making of profit as the negotiation of wages and hours. such. Neither does Marxism; Marxism

The theme of business for profit is differs from capitalism only on the plainest of all in the parable of the question how profits should be dis- talents (Matt.25: 14-30), though it is tributed. partly concealed by the attention given The business metaphor is one that to the three men and the different ways speaks to us all immediately. We live in which they handled the responsibili- in a world of business, and our ways of ties that were given them; they are the thinking are affected by it. This is true, central characters in the story as it is not only of those who are directly en- told. But the story is set within the gaged in the business of making and framework of a business enterprise, and trading wares of one kind or another; one of considerable magnitude: a man it is true of everybody. Business so with a large amount of capital at his dominates the world we live in that it disposal desires to invest it profitably, sets the model and the criteria for all and when he goes away on a busi- kinds of organized activities—politics, ness trip (a surprisingly contemporary the arts, sports, education—all must be touch), he puts three of his subordinates conducted on sound business lines, and,

in charge of his funds, in varying if possible, show a profit. amounts, so that the investment pro- But if the ways of business are readily gram will be carried on and the profits intelligible to us, they hardly strike us will continue to pour in. And “pour in” as a source of metaphors for the king- seems to be the right expression; for dom of God. It is not just that business the first two men doubled their capital, provides a field for all kinds of un- and when we consider how long it savory practices—and some of these takes to do that, even in the most bull- were already current in the time of ish market, we cannot fail to recognize Jesus, for we read in his parables of a splendid example of capitalism in mismanagement, exploitation and cor- operation. Should anyone reiterate the ruption— it is the basic fact that business warning that in interpreting a parable is for profit, and it is hard to see a con- we must not confuse the picture with nection between the pursuit of profit the frame, it would have to be pointed and the kingdom of God. Most people out that they are inseparable here. The would be reluctant to think that the conduct of the three subordinates is pursuit of profit, whether in business judged by the measure of their fidelity or investment or savings, is incompati- to the paramount purpose of the owner, ble with the kingdom of God, but they which is to make profit. The connec- would shy from the thought that it THE PRINCETON SEMINARY BULLETIN 263 can serve as a parable of the kingdom ness for profit, and it is not possible to of God. To put it in concrete terms, dismiss this as extrinsic to the point of it would hardly occur to a preacher to- the parables, because, as was said above, day to turn to the gospel according to the point in each case depends on it. Of

Merrill Lynch, Pierce, Fenner and course, it is a metaphor, and it is not Smith in search of an illustration for the to be taken literally. But unless some- gospel according to Matthew, Mark, thing of the literal sense can be carried Luke and John. Has the service of over, there can be no metaphor. How Mammon anything in common with are we to take it? the service of God? Profit is presented in the parables as

Three quarters of a century ago, Max financial profit, i.e., the acquisition of Weber propounded his much debated increased wealth or possessions. That thesis that the Protestant ethic, with is its literal sense, and that is how it is its emphasis on industry and thrift, was ordinarily understood. But that is only a main factor in the development of one kind of profit. Profit can be used capitalism. The Puritans have often in a broad sense to describe the sur-plus been cited as evidence; for they culti- that is looked for at the end of any vated these virtues in a preeminent de- sort of endeavor, and in this sense, gree, and they came to believe that everyone is in business for profit; in success in business is a mark of the whatever action they undertake people favor of God. They were, of course, aim to achieve at the end something not the first to do this; for the belief that was not there at the beginning, that there is a link between piety and something new, some gain, some ad- prosperity is present in the Old Testa- vantage, some increment, that will ment, and it is specially prominent in make the whole thing worth-while. No the prudential maxims of the Wisdom one is satisfied with routine, i.e., with writings (e.g., Sirach 1:11-17; 2; 8-io). activity that goes round in a circle and

Today the whole idea of a connection comes back to the point at which it between piety and profit has been dis- started; everyone seeks to move for- credited, chiefly by the Marxist critique, ward, to gain ground, to add to what and those who formerly espoused it are is already possessed, in a word, to make mocked and reviled. Weber’s thesis has a profit. In this sense the profit motive been turned around: it is not Protestant is the mainspring of all human activi- industry and thrift that generated capi- ties; and Jesus recognized it when he talism, but capitalism that gave the said, “What shall it profit a man if he Protestant ethic this particular direction gain the whole world ... ?”

— it is the opportunity for profit that It is a general characteristic of the shaped the piety. process theologians that they make lit- The general revulsion against any as- tle or no claim to a Biblical basis; they sociation of piety with profit should not, place an almost exclusive reliance on however, be allowed to obscure the the thought of Whitehead, who is to place which the profit motive occupies them, what Aristotle was to Aquinas, in the parables which have been men- “the philosopher.” They assert the com- tioned. In these parables we are invited patibility of their theology with the to picture God as one who is in busi- Bible, but only, as a rule, in general 264 THE PRINCETON SEMINARY BULLETIN

terms. Thus Schubert M. Ogden, in a It is remarkable how easily the rather succinct and cogent statement of the exotic language of Whitehead can be “di-polar” conception of God, says that translated into the familiar language of

it is “appropriate to the essential claims the money market. The key-term, proc- 3 of the scriptural witness”; he makes ess, is akin to profit; their Latin roots frequent reference to “the scriptural are virtually synonymous. Process may myths,” “Scripture’s representation of have acquired a neutral coloring God,” “the mythologoumena of Holy through the influence of the natural

Scripture,” “the texts of Scripture,” but sciences, where it is applied to anything he makes only one oblique reference to that goes on, whether it be forward or a specific text, when he speaks of God’s backward or round about. But process

“all-embracing love” as the beginning is basically pro-cess, not re-cess, and not and end of man, and, indeed, of the circum-cess (if there were such a word). whole creation, and cites Romans 8. The process philosophy views the uni-

John B. Cobb, Jr., another leading ad- verse, not merely as motion, but as be- vocate of process theology, follows a coming, with a forward thrust toward similar line; he claims in the course of the realization of potentialities and the a popular exposition that the concept achievement of satisfaction. Whitehead of God as “the One who calls us into described his project as speculative phi-

the future” is found in Jesus’ message losophy; he was not, of course, the first of the kingdom, but he cites no text, to practice this, but he offered a par- and elsewhere in the same chapter he ticularly illuminating description of its says that “the conception of God that method, which he described as “the util-

is here proposed is not to be attributed ization of specific notions, applying to a

1 to Jesus or to the early Christians.” restricted group of facts, for the divina- Norman Pittenger is content to say that tion of the generic notions which apply 6 “Process theology finds its criterion in to all facts.” Speculation is also a famil- .” 5 the biblical text, ‘God is love’ . . iar term in the language of the money

But this is barely sufficient—for what market, where it is applied to the in- theology in modern times has not vestment of money in some scheme in claimed to find its criterion in the love the hope of obtaining profit. If we com- of God? What is distinctive in process pare the two uses of the term, we note that they have several things in com- theology is its understanding of how the love of God operates in relation to mon. Both types of speculation, the philosophical and the financial, are at- the world, and in this, I think, we may tempts to increase wealth, one wealth discern an affinity with the underlying in understanding, the other in money. motif of the vineyard parables. Both require an initial capital, in phi- 3 The Reality of God, New York: Harper losophy the notions acquired from a & Row, 1966, pp. 49-67. specific area of experience, in finance the 4 God and the World, Philadelphia: West- sum required, in whole or in part, for minster Press, 1969, p. 64. investment in the scheme. And both 5 Art. “Process Theology” in A Dictionary are risky ventures. On this last point, of Christian Theology, ed. Alan Richardson, Philadelphia: Westminster Press, 1969, p. 6 Process and Reality, New York: Harper 277. Torchbooks, i960, p. 8. THE PRINCETON SEMINARY BULLETIN 265 we may say, pursuing the analogy, that entities depends on the presence of a in the half-century since Whitehead creativity, which is productive of nov- philosophers (in the English-speaking elty, in the constitution of the world; world) have come for the most part to in like manner the interested investor regard the risk as too great. Speculation can only obtain the profit he seeks if in philosophy has come under a cloud, he finds a growing enterprise in which if not under a ban; philosophers have to invest. The plot of each of the vine- ceased to invest their capital in grandi- yard parables depends on there being ose schemes which promise spectacular a vineyard, in which grapes grow “of profits, and now devote their energies themselves” (avro/j-arr], Mk. 4:28). The to assessing the purchasing power of Lord of the vineyard plants at the be- such funds as they possess and to weed- ginning in “conceptual envisagement" ing out the counterfeit from the genu- of the fruit it will yield, and at the end ine. he is “completed,” or fulfilled by the

The reformed subjectivist principle, result. And as it is by their cooperation which Whitehead took as his vantage with the processive nature of reality point for the construction of reality, that actual entities obtain their satis- fixes on feeling, rather than knowing faction, so it is by sharing in a growing or thinking, as the leading characteris- economy that interested investors ob- tic of human experience. Substitute in- tain their profits. According to one of terest for feeling, and it sharpens the Whitehead’s most general statements, nature of human engagement with the “The purpose of God is the attainment world. The subjective aim which acti- of value in the temporal world.”' The vates the process of concrescence in purpose of his creatures is to cash in which an actual entity prehends, or on the value. The vineyard parables grasps, the objects of its world, and so say much the same thing, and they say obtains satisfaction, becomes clear in it in a metaphor which is peculiarly the interest which leads an individual well suited to the world today. to seek to increase his wealth and to find fulfillment in that. And the pos- 7 Religion in the Making, Cambridge Uni- sibility of such a satisfaction for actual versity Press, 1927, p. 87. One Hundred and Sixty-Seventh Annual Commencement

MAY 30, 1979 DEGREES CONFERRED

MASTERS OF ARTS

Ettan Lloyd Brissett

L. TH. UNIVERSITY OF THE WEST INDIES, I 969 Gary John Dorrien A.B. ALMA COLLEGE, 1974

M. DIV. UNION THEOLOGICAL SEMINARY, NEW YORK, I 978 Diane Louise Driscoll A.B. CHESTNUT HILL COLLEGE, 1963 M.A. MIDDLEBURY COLLEGE, I97O

Maureen Ann Fitzsimmons a.b. st. peter’s college, new jersey, 1976

Carlton Simpson Gass A.B. VANDERBILT UNIVERSITY, I977

Mary Elizabeth Arnold Hillas

A.B. WHEATON COLLEGE, MASSACHUSETTS, I 950 James Douglas Holladay

A.B. UNIVERSITY OF NORTH CAROLINA, I 969 Elizabeth Cobb Houston A. B. RIDER COLLEGE, 1977 Mary Ellen Hughes

B. S. EAST TENNESSEE STATE UNIVERSITY, I 969 Imanuel Lakamal B.D. JAKARTA THEOLOGICAL SEMINARY, I 973 Mary Virginia Larkin a.b. st. Joseph’s college, new york, 1959 Coramae Peters A.B. TAYLOR UNIVERSITY, I949 5 5

THE PRINCETON SEMINARY BULLETIN 267 James Ernest Sciegel

A.B. UNIVERSITY OF SCRANTON, I 97 I Susan Harriet Staub a.b. st. peter’s college, new jersey, 1974 Kathryn Jean Stoner A.B. DREW UNIVERSITY, 1977

Joseph Philip Watkins A. B. UNIVERSITY OF PENNSYLVANIA, I 97 Martha Lee Wiggins

B. S. NYACK COLLEGE, I973

Elaine Lorraine Wilson A. B. STOCKTON STATE COLLEGE, 1977 Patricia Audrey Yates

B. S. SETON HALL UNIVERSITY, I 960 M.S. UNIVERSITY OF NOTRE DAME, I 967

MASTERS OF DIVINITY

George Hall Ainsworth A. B. BOWDOIN COLLEGE, I974

Christine Mawer Amjad-Ali

B. SC. UNIVERSITY OF SHEFFIELD, I 972 Kirt Eric Anderson

A.B. UNIVERSITY OF CALIFORNIA, SANTA BARBARA, I 9 7 Robert Gregory Armstrong, IV

A. B. CARLETON COLLEGE, I 97 5 John Wheeler Auxier B. S. UNIVERSITY OF NORTH DAKOTA, I 974 Sidney Franklin Batts

A.B. HIGH POINT COLLEGE, I 976 Curtis Trent Baxter A.B. OHIO STATE UNIVERSITY, 1976 Kenneth Patterson Bell A.B. TAYLOR UNIVERSITY, 1968 68 THE PRINCETON SEMINARY BULLETIN

Judson Sessions Bennett A.B. ALLEGHENY COLLEGE, 1975 Robert William Bernard

A.B. PRINCETON UNIVERSITY, I 969; M.A., I 976

Brenda Louise Biggs

A.B. HOOD COLLEGE, I 97 I M.ED. LEHIGH UNIVERSITY, I 973 James Steven Boelens

A.B. TRINITY UNIVERSITY', TEXAS, I 976 Jack Dale Bohlka

A.B. AZUSA PACIFIC COLLEGE, I 976 Charles Woodbury Bowman

A.B. TRINITY COLLEGE, CONNECTICUT, I 974 Sandra Ellen Brawders A.B. UNIVERSITY OF DELAWARE, 1970 Steven Kent Breazier A.B. TARKIO COLLEGE, 1974 Douglas Jack Brouwer A.B. CALVIN COLLEGE, I 975 Margaret Allison Brown

A. B. WHEATON COLLEGE, MASSACHUSETTS, I 97 I Geoffry Alan Browning

B. S. NORTHERN ARIZONA UNIVERSITY, I 975 Ronald Kevin Tuttle Bullis A.B. HARTWTCK COLLEGE, 1976 Birda Jane Buzan

A.B. ILLINOIS WESLEYAN UNIVERSITY, I 97 5 Richard Douglas Campbell A. B. ALMA COLLEGE, 1974 M.A. PRINCETON THEOLOGICAL SEMINARY, I 976

Joseph George Carey

B. S. ROLLINS COLLEGE, I 976 Jacqueline Diane Carr Hamilton

A.B. MONMOUTH COLLEGE, NEW JERSEY, I 976 THE PRINCETON SEMINARY BULLETIN 269 John Timothy Carroll A. B. UNIVERSITY OF TULSA, 1976 DIPL. UNIVERSITY OF OXFORD, I978

Ronald Scott Connerly

B. S. BALL STATE UNIVERSITY, I 975 Mark Louis Cooper A.B. OLIVET NAZARENE COLLEGE, 1973 Robert Lee Crall

A.B. WESTMINSTER COLLEGE, PENNSYLVANIA, I 976 Cathryn Lucile Cummings-Bond

A.B. WHITWORTH COLLEGE, I 976 Stuart Wallace Cummings-Bond A.B. WHITWORTH COLLEGE, I 976

Lisa Anne Hawkins Darling A.B. GEORGE FOX COLLEGE, 1976 John Mark Davidson A.B. DAVIDSON COLLEGE, I 975 Deborah Kerr Davis A. B. DICKINSON COLLEGE, 1976

Clanton Charles William Dawson, Jr.

B. S.S. CORNELL COLLEGE, 1976 William Frederick Dean A.B. LYCOMING COLLEGE, 1972 Robert Steven Decker A. B. UNIVERSITY OF MICHIGAN, 1975 David Harold DeRemer

B. S. URSINUS COLLEGE, I976 Dennis Hart Dewey A.B. HARTWICK COLLEGE, I97O Susanna Vedder DeWitt A.B. WESTERN COLLEGE, I974

David Warren Dickey

A.B. DAVIDSON COLLEGE, I 976 270 THE PRINCETON SEMINARY BULLETIN Mark Edward Durrett

A.B. CLAREMONT MEN’S COLLEGE, I 976 Robert David Evans A.B. BOWDOIN COLLEGE, 1976 Charles Ford Farmer

A.B. UNIVERSITY OF NORTH CAROLINA, I 976 Robert John Faser A.B. LAFAYETTE COLLEGE, I975

Edward Paul Fedor A.B. UNIVERSITY OF SOUTH FLORIDA, I 975 David Arlen Feltman

A.B. BUENA VISTA COLLEGE, I 975 Glenn Thomas Ferguson

A.B. SYRACUSE UNIVERSITY, UTICA COLLEGE, I 97 5 Joan Elizabeth Fleming

A.B. UNIVERSITY OF OXFORD, i960; M.A., I 965 Paul David Follansbee A.B. HAVERFORD COLLEGE, 1976 Thomas Ward Forster A.B. UNIVERSITY OF ROCHESTER, 1973

Maxine Foster

A.B. TALLADEGA COLLEGE, I 976 Sarah Marguerite Foulger A.B. HOFSTRA UNIVERSITY, 1976 Robert James Funk

A.B. WESTMINSTER COLLEGE, PENNSYLVANIA, I 976

Jeffrey Steven Gaines

A.B. UNIVERSITY OF PUGET SOUND, I 975 Barbara Xenia Gela A.B. BEAVER COLLEGE, 1966

M.R.E. PRINCETON THEOLOGICAL SEMINARY, I 968

Robert Bruce Gibson

A.B. KENYON COLLEGE, I 975 THE PRINCETON SEMINARY BULLETIN 271

Barbara Patricia Smith Gilbert A.B. SEATTLE PACIFIC COLLEGE, 1975 Cragg McCormick Gilbert A.B. POMONA COLLEGE, 1974 Robert Maurice Godbout a.b. st. anselm’s college, new Hampshire, 1965 M.PHIL. UNIVERSITY OF KANSAS, I 969; PH.D., I 974 Kathleen Alice Hagan A.B. UNIVERSITY OF NEW MEXICO, I 973

Prue McGee Hammett, Jr. A.B. UNIVERSITY OF CALIFORNIA, BERKELEY, I 975 Richard Carl Hart A.B. UNIVERSITY OF FLORIDA, 1976 Gregory Lee Hayes A.B. MORRIS HARVEY COLLEGE, 1976 Raymond Michael Helling A.B. CEDARVILLE COLLEGE, 1975 Gregory Edward Henley A.B. ELON COLLEGE, 1974

Robert Paul Hines, Jr. A.B. MARYVILLE COLLEGE, 1976 John Jeffrey Hoeprich

A.B. BARRINGTON COLLEGE, I97 I

David Wayne Hoffman A.B. UNIVERSITY OF MANITOBA, 1976 Dorothy Jean Hoffman A.B. HOPE COLLEGE, I974

John Philip George Hogman A.B. UNIVERSITY OF MANITOBA, 1976

Kristine Maree Holmgren A.B. MACALESTER COLLEGE, I975

Christian Thomson Iosso A.B. JOHNS HOPKINS UNIVERSITY, 1976 -7^ THE PRINCETON SEMINARY BULLETIN Robert MacKenzie Jack

A. B. EASTERN NAZARENE COLLEGE, I 976

Barbara Ann Jenkins

B. S. DAVIS AND ELKINS COLLEGE, I 976

Philip Mathews Jones A.B. GLASSBORO STATE COLLEGE, 1976

Sherry Annette Jones A.B. TEMPLE UNIVERSITY, 1976

Timothy Kent Jones A.B. PEPPERDINE UNIVERSITY, 1976

Todd Benjamin Jones A.B. UNIVERSITY OF PITTSBURGH, 1976

Louise Westfall Knupp

A.B. STERLING COLLEGE, I 976 Paul Everett Knupp A.B. ROBERTS WESLEYAN COLLEGE, 1976 Keith Layne Koch A.B. BAYLOR UNIVERSITY, 1975 Stephen Craig Kolderup A.B. GETTYSBURG COLLEGE, I974

George Joseph Kroupa, III

A. B. TRINITY UNIVERSITY, TEXAS, I 976 Richard Andrew Kunz

B. S. NORTHWESTERN UNIVERSITY, I 972 Alan Hall Landes A.B. UNIVERSITY OF COLORADO, 1976

Beverly Jane Leach A.B. BOWDOIN COLLEGE, 1975 Elizabeth Ann Lester A.B. CALIFORNIA STATE UNIVERSITY, LONG BEACH, 1975 William Henry Levering A.B. UNIVERSITY OF ILLINOIS, 1975 THE PRINCETON SEMINARY BULLETIN 273 David Mason Longstreet A.B. GROVE CITY COLLEGE, I975

Janice Ruth Wassenaar Maatman A. B. HOPE COLLEGE, 1975 Bruce William MacCullough

B. S. BROOKLYN COLLEGE, I973

Jean Elizabeth MacDonald A. B. ELIZABETHTOWN COLLEGE, I975

John Emmett Martin

B. S. SUNY COLLEGE OF ENVIRONMENTAL SCIENCE AND

FORESTRY, I 973 Richard Snyder McDermott A. B. COLORADO COLLEGE, 1976

Elizabeth Louise Gray McGehee

B. S. LOUISIANA STATE UNIVERSITY, I 95 2

M.R.E. PRESBYTERIAN SCHOOL OF CHRISTIAN EDUCATION, I 956

James Michael McKenzie A.B. UNIVERSITY OF ILLINOIS, 1976 Thomas Leroy McKnight A.B. UNION COLLEGE, KENTUCKY, 1973 Patrick Wayne Mecham

A.B. EASTERN NEW MEXICO UNIVERSITY, I 9 7 5 Neale Leonard Miller A.B. MACALESTER COLLEGE, 1972

Glen Calvin Misick

A. B. BROOKLYN COLLEGE, I 974 Diane Carol Monger

B. M.E. WICHITA STATE UNIVERSITY, I 97 5 Sharon Lee Mook

B.S. SLIPPERY ROCK STATE COLLEGE, I 973 David Paul Moore

A.B. STATE UNIVERSITY OF NEW YORK, BUFFALO, I 975 274 THE PRINCETON SEMINARY BULLETIN Robert Harding Morris A.B. STATE UNIVERSITY YORK, OF NEW BINGHAMTON, 1974 ; M.S., 1976 Scott Daryl Munroe A.B. TEMPLE UNIVERSITY, 1976 James Steven Muse A.B. DAVIDSON COLLEGE, 1976 Nancy Ellen Muth

A.B. MORAVIAN COLLEGE, I 972 Marcia Diane Clark Myers

A.B. DREW UNIVERSITY, 197 I Douglas Edward Nagel

A.B. LAFAYETTE COLLEGE, I 976 Peter Theodore Nash

A.B. CONCORDIA SENIOR COLLEGE, I 975 Douglas Henry Nason

A.B. CALIFORNIA STATE UNIVERSITY, SAN DIEGO, I 973 Phyllis Marie Neal A.B. MARYVILLE COLLEGE, I972

John Martin Nelsen

A.B. WESTMINSTER COLLEGE, MISSOURI, I 976

Julie Ellen Neraas A.B. WHITWORTH COLLEGE, 1976

Kenneth Eugene Nicholson

A.B. UNIVERSITY OF DELAWARE, B.E.E., I 1975 ; 97 5

John Kenneth Norrie, Jr. A.B. MUSKINGUM COLLEGE, 1969

Robert Scott Norris A.B. BLOOMSBURG STATE COLLEGE, 1976 Kenneth Edwin Onstot

A.B. WHITWORTH COLLEGE, I 976 Kirk Alan Orr A.B. GENEVA COLLEGE, 1973 5 6

THE PRINCETON SEMINARY BULLETIN 275

Charles Striker Palmer, Jr. A.B. WASHINGTON AND JEFFERSON COLLEGE, I 976 Shin-Hwa Park

A.B. UNIVERSITY, I 97O M.A., I EWHA WOMANS ; 974

Robert Kenneth Pierson A.B. BARRINGTON COLLEGE, I 975 Carol Chin-Fah Poong

A.B. SAN FRANCISCO STATE UNIVERSITY, I 976

John Rees Pritchard, Jr. A.B. TEMPLE UNIVERSITY, 1976

Charles David Reilly-Edinger A.B. BARRINGTON COLLEGE, 1975

Susan Dee Reisinger

A.B. FRANKLIN AND MARSHALL COLLEGE, I 9 7 5

Russell Holmes Ritchel, Jr. A.B. UNIVERSITY OF KANSAS, 1972

William Frederick Rose

A.B. DAVIDSON COLLEGE, I 972 Gary Lee Salmon

A.B. HAMLINE UNIVERSITY, I 975 Nancy Lynn Schongalla

A.B. STANFORD UNIVERSITY, I 976; M.A., I 976

Virginia Lynn Scott

A.B. WESTMINSTER COLLEGE, PENNSYLVANIA, I 9 7 Debra Anne Shevlin

A.B. COLLEGE OF WOOSTER, I 97 5 David Mark Smith

A.B. BOSTON UNIVERSITY, I 97 7 Howard Clark Smith

A.B. BETHANY COLLEGE, WEST VIRGINIA, I 976 Lucy Ann Smith A.B. SIOUX FALLS COLLEGE, 1 97 THE PRINCETON SEMINARY BULLETIN Mark Stephen Smith

A.B. PORTLAND STATE UNIVERSITY, I 97 5 Michael Francis Smith

A. B. STATE UNIVERSITY OF NEW YORK, OLD WESTBURY, I 97 I Leona Nell Tichenor

B. S. MISSISSIPPI UNIVERSITY FOR WOMEN, I 976

Paul Clifford Trogen

A.B. COLLEGE OF ST. THOMAS, I 976

Edward Nicholas Van Gombos

A.B. ST. LAWRENCE UNIVERSITY, I 974 Robert Alan Wendel A.B. WAYNESBURG COLLEGE, 1976

John Cummings Wilbur A.B. OBERLIN COLLEGE, 1975

John Frederick Williams

A.B. WHITWORTH COLLEGE, I 976

Victor Munn Wilson

A.B. ATLANTIC CHRISTIAN COLLEGE, I 976

Jesse Thomas Yoder, III

A.B. ALBRIGHT COLLEGE, I 974 Beverly Ann Zink

A.B. DICKINSON COLLEGE, I 976

Peter Stuart Zinn

A.B. WHITMAN COLLEGE, I 975

MASTERS OF THEOLOGY

Agha Uka Agha DIPL. TRINITY THEOLOGICAL COLLEGE, UMUAHIA, I 975 A.B. RIDER COLLEGE, I978 Avuru Auda

B.D. RARONGO THEOLOGICAL COLLEGE, I 978 8

THE PRINCETON SEMINARY BULLETIN 277 Robert Neil Biederman A.B. HOUGHTON COLLEGE, I975

M.DIV. TRINITY EVANGELICAL DIVINITY SCHOOL, I 97 Robert Donald Boertje A. B. CALVIN COLLEGE, 1966 B. D. CALVIN THEOLOGICAL SEMINARY, I97O

Edward Alfred Borycz

PH.B. WAYNE STATE UNIVERSITY, I 967; J.D., I97O M.DIV. PRINCETON THEOLOGICAL SEMINARY, I 974 Sally Louise Campbell

A.B. DUKE UNIVERSITY, I 973 M.DIV. DUKE UNIVERSITY DIVINITY SCHOOL, I 976 Maxwell Lloyd Champion

A. B. UNIVERSITY OF WESTERN AUSTRALIA, I 97 I B. D. MELBOURNE COLLEGE OF DIVINITY, I 975 David Rih-Yul Choi

DIPL. PRESBYTERIAN THEOLOGICAL SEMINARY, SEOUL, I 96 I A.B. SOONG SIL COLLEGE, SEOUL, I963 Samuel Wing-Wah Chu

A.B. AZUSA PACIFIC COLLEGE, I 97 I; M.A., I 97 2 M.DIV. ASBURY THEOLOGICAL SEMINARY, I 974 Robert Bruce Clifford

A.B. UNIVERSITY OF CALIFORNIA, SANTA BARBARA, I 975

M.DIV. TRINITY EVANGELICAL DIVINITY SCHOOL, I 9 7 8

Joseph Benjamin Crawford

L. TH. UNIVERSITY OF THE WEST INDIES, I 97 I A.B. RIDER COLLEGE, 1978

Ronald Victor Crosslin

A. B. BETHUNE-COOKMAN COLLEGE, I 962

M. A. PACIFIC SCHOOL OF RELIGION, I 978; M.DIV., I 978

Berend Jan Damman B. D. UNIVERSITY OF GRONINGEN, 1976

Julio Delgado

TH.B. UNION THEOLOGICAL SEMINARY, MATANZAS, I 95 7 3

THE PRINCETON SEMINARY BULLETIN Gary John Dorrien A.B. ALMA COLLEGE, 1974 M.DIV. UNION THEOLOGICAL SEMINARY, NEW YORK, I 97 8 William David Eisenhower

A.B. CALIFORNIA STATE UNIVERSITY, FRESNO, I 97 I M.DIV. SAN FRANCISCO THEOLOGICAL SEMINARY, I 974 David Venturanza Feliciano TH.B. FEBIAS COLLEGE OF BIBLE, 1958 A.B. UNIVERSITY OF THE PHILIPPINES, I 977 James Francis Galuhn

A.B. ABILENE CHRISTIAN COLLEGE, I 974

M.DIV. PRINCETON THEOLOGICAL SEMINARY, I 97 7 Gerald Alan Goldman

A. B. UNIVERSITY OF CALIFORNIA, BERKELEY, I 959

B. H.L. I M.A., I HEBREW UNION COLLEGE, 96 2 ; 964 William Cleage Head

B.S. NORTH TEXAS STATE UNIVERSITY, I 95 7

M.DIV. AUSTIN PRESBYTERIAN THEOLOGICAL SEMINARY, I 960 John Frederick Helgeson

A.B. WESTERN CAROLINA UNIVERSITY, I 969 D.MIN. UNION THEOLOGICAL SEMINARY, VIRGINIA, I 974 Michael Lynn Hicks

A.B. ANDERSON COLLEGE, INDIANA, I 968 M.DIV. ANDERSON COLLEGE SCHOOL OF THEOLOGY, I972

Horace King Houston, Jr.

A.B. HARVARD UNIVERSITY, I 974 M.DIV. PRINCETON THEOLOGICAL SEMINARY, I 977 Robert Gerald Hunsicker A. B. URSINUS COLLEGE, i960

B. D. LANCASTER THEOLOGICAL SEMINARY, I 963 Ernest Keith Hutcherson

A.B. WAKE FOREST UNIVERSITY, I 967 M.DIV. DUKE UNIVERSITY DIVINITY SCHOOL, I 97 2 Dan Gilbert Johnson A.B. ASBURY COLLEGE, 1970 M.DIV. ASBURY THEOLOGICAL SEMINARY, I 97 THE PRINCETON SEMINARY BULLETIN 279 Suk-Lyul Kang

DIPL. PRESBYTERIAN THEOLOGICAL SEMINARY, SEOUL, I 2 97 ; DIPL., I977

John Kirkland Kestler, III B.S. BETHANY BIBLE COLLEGE, CALIFORNIA, I 974

M.DIV. FULLER THEOLOGICAL SEMINARY, I 97 7 Joseph Renurd Lloyd DIPL. UNITED THEOLOGICAL COLLEGE OF THE WEST INDIES, 1967 James Desmond Maxwell A.B. NEW UNIVERSITY OF ULSTER, 1975 M.DIV. WESTMINSTER THEOLOGICAL SEMINARY, PENNSYLVANIA, 1978 Gary Lynn McMichael A.B. MUSKINGUM COLLEGE, 1974 M.DIV. PRINCETON THEOLOGICAL SEMINARY, I 97 8

James Randolph McSpadden, Jr.

A.B. HAMPDEN-SYDNEY COLLEGE, I 968

M.DIV. LOUISVILLE PRESBYTERIAN THEOLOGICAL SEMINARY, I 972 Robert Mitchell Mink A.B. CINCINNATI BIBLE COLLEGE, 1973 M.DIV. EASTERN BAPTIST THEOLOGICAL SEMINARY, I 977 Carmen Lourdes Miranda-Colon

A.B. UNIVERSITY OF PUERTO RICO, I 976 M.DIV. EVANGELICAL SEMINARY, PUERTO RICO, I 978 Kenneth Lee Mott A.B. ABILENE CHRISTIAN COLLEGE, I972

M.DIV. AUSTIN PRESBYTERIAN THEOLOGICAL SEMINARY, I 976 Thomas Howell Norton

A.B. BETHEL COLLEGE, TENNESSEE, I 963

M.DIV. MEMPHIS THEOLOGICAL SEMINARY, I 966 M.S. LONG ISLAND UNIVERSITY, I 975 D.MIN. SAN FRANCISCO THEOLOGICAL SEMINARY, I 977 Emmanuel Nlenanya Onwu DIPL. UNIVERSITY OF LONDON, I973 A.B. UNIVERSITY OF NIGERIA, 1977 8

80 THE PRINCETON SEMINARY BULLETIN Laszlo Pall

DIPL. REFORMED THEOLOGICAL ACADEMY, BUDAPEST, I 977

Jacob Paul DIPL. UNION BIBLICAL SEMINARY, YEOTMAL, i960

M.DIV. ASBURY THEOLOGICAL SEMINARY, I 969

Silas do Amaral Pinto TH.B. INDEPENDENT PRESBYTERIAN FACULTY OF THEOLOGY, SAN PAULO, I977

Peter Ross Powell, Jr. B.S. NORTH CAROLINA STATE UNIVERSITY, I97O

M.DIV. PROTESTANT EPISCOPAL THEOLOGICAL SEMINARY, I 976

Johnny Gordon Pressley

A.B. ROANOKE BIBLE COLLEGE, I 975 M.DIV. CINCINNATI BIBLE SEMINARY, I 97 William Lowell Randall A.B. HARVARD UNIVERSITY, 1972 M.DIV. VICTORIA UNIVERSITY, 1976 Richard Cartwright Rash A.B. LYCOMING COLLEGE, 1966

M.DIV. EASTERN BAPTIST THEOLOGICAL SEMINARY, I 97 7 Nigel James Robb

M.A. UNIVERSITY OF GLASGOW, B.D., I 1975 ; 978 John William Ryan

A.B. ST. Mary’s SEMINARY AND UNIVERSITY, I 962; S.T.B., I 964 M.S. IONA COLLEGE, 1974 Kenneth Carl Schlueter A. B. WARTBURG COLLEGE, i960

B. D. WARTBURG THEOLOGICAL SEMINARY, I 964

Dominic Pasquale Scibilia A. B. RUTGERS UNIVERSITY, 1972

M.DIV. LUTHERAN THEOLOGICAL SOUTHERN SEMINARY, I 976 Granville Scruggs

B. S. LEMOYNE-OWEN COLLEGE, I 972 M.DIV. MEMPHIS THEOLOGICAL SEMINARY, I 974 5

THE PRINCETON SEMINARY BULLETIN Graham Molesworth Staples

A. B. PACIFIC UNION COLLEGE, I 969; B.S., I 975

M.DIV. ANDREWS UNIVERSITY, I M.A., I 8 9 7 6 ; 97 Douglas Keith Stewart

B. S. UNITED STATES NAVAL ACADEMY, I 95 8 B.D. FULLER THEOLOGICAL SEMINARY, I 968

Donald Eric Stroud a.b. st. Andrew’s Presbyterian college, 1971 M.DIV. PRINCETON THEOLOGICAL SEMINARY, I 97 Richard Allan Sutton

A.B. WEST VIRGINIA WESLEYAN COLLEGE, I 969 M.DIV. METHODIST THEOLOGICAL SCHOOL, OHIO, I 973 Charles John Talbot Svendsen A. B. WHEATON COLLEGE, ILLINOIS, 1973 M.DIV. WESTMINSTER THEOLOGICAL SEMINARY, PENNSYLVANIA, 1976

Joseph Kow Tekyi-Ansah

B. D. TRINITY COLLEGE, LEGON, I 968 A.B. UNIVERSITY OF GHANA, I974

Jack Dempsey Thomas A.B. MOREHOUSE COLLEGE, 1953 M.DIV. UNION THEOLOGICAL SEMINARY, NEW YORK, I 956 M.A. KEAN COLLEGE, NEW JERSEY, I 974 John Christopher Thomas A. B. LEE COLLEGE, 1976 M.DIV. ASHLAND THEOLOGICAL SEMINARY, I 97 8 Andrew Leng-Chen Tsai

B. D. TAIWAN THEOLOGICAL COLLEGE, I 976 Verney Unruh

A.B. BETHEL COLLEGE, KANSAS, I TH.B., I 944 ; 945 S.T.B. NEW YORK THEOLOGICAL SEMINARY, I 948 David Rodger Van Dyke

A.B. MUSKINGUM COLLEGE, I 975 M.DIV. PRINCETON THEOLOGICAL SEMINARY, I 978 282 THE PRINCETON SEMINARY BULLETIN Roger Allen Verse A. B. UPSALA COLLEGE, 1968 M.DIV. PRINCETON THEOLOGICAL SEMINARY, I972 William George Waun

B. S. ORAL ROBERTS UNIVERSITY, I 976 M.DIV. ASBURY THEOLOGICAL SEMINARY, I 97 8 John Harley Weaver

B.ED. UNIVERSITY OF HAWAII, I 966

M.R.E. ASBURY THEOLOGICAL SEMINARY, I 968; M.DIV., I 974 Anita Ann Wellner

A. B. NORTHWESTERN STATE UNIVERSITY, LOUISIANA, I 972 M.DIV. SOUTHWESTERN BAPTIST THEOLOGICAL SEMINARY, I 976 David Allen Wenker B. S. PHILADELPHIA COLLEGE OF BIBLE, I 975 M.DIV. WESTMINSTER THEOLOGICAL SEMINARY, PENNSYLVANIA, 1978

DOCTORS OF MINISTRY

Richard Amsey Bollinger A.B. MANCHESTER COLLEGE, I949

M.DIV. UNION THEOLOGICAL SEMINARY, NEW YORK, I 95 8

Jacob Scottie Griffin

A. B. TEXAS CHRISTIAN UNIVERSITY, I 95 7 B. D. PRINCETON THEOLOGICAL SEMINARY, i960

Ernest Shaw Lyght

A. B. MORGAN STATE COLLEGE, I 965

B. D. DREW UNIVERSITY SCHOOL OF THEOLOGY, I 968 TH.M. PRINCETON THEOLOGICAL SEMINARY, I97O

Blair Russell Monie

A.B. BLOOMSBURG STATE COLLEGE, I 97O M.DIV. PRINCETON THEOLOGICAL SEMINARY, I 973

Dennis Earl Norris A. B. HOWARD UNIVERSITY, 1962

B. D. COLGATE ROCHESTER/BEXLEY HALL/CROZER, I 965 7

THE PRINCETON SEMINARY BULLETIN 283

DOCTORS OF PHILOSOPHY

Kuruvilla Cherukara Abraham

B.SC. UNIVERSITY OF TRAVANCORE, I 95 7 B.D. SERAMPORE UNIVERSITY, 1964 dissertation: Interpreting Christian Social Ethics in Modern India:

A Comparative Evaluation of the Implications of the Theological Writings of P. Chenchiah and M. M. Thomas for Christian Social Ethics

Ivan Thomas Blazen

A.B. ANDREWS UNIVERSITY, I M.A., I B.D., 95 7 ; 95 8 ; 1962 dissertation: Death to Sin According to Romans 6:1-14 and Re-

lated New Testament Texts ; An Exegetical-Theo- logical Study with a Critique of Views Warren Wayne Crump A.B. UNIVERSITY OF TEXAS, 1968

S.T.B. ABILENE CHRISTIAN COLLEGE, I 97 3 dissertation: The Structure and Soteriology of Romans in Light of the Function of 5:1-11 in the Argument of the Epistle

Jeffrey Craig Eaton A.B. RUTGERS UNIVERSITY, 1968

M.DIV. PRINCETON THEOLOGICAL SEMINARY, I 97 I dissertation: The Logic of Theism: An Analysis of the Thought of A ustin Farrer

Emma Jane Justes

A. B. FRANKLIN COLLEGE, INDIANA, I 963 B. D. COLGATE ROCHESTER/BEXLEY HALL/CROZER, I 96

TH.M. PRINCETON THEOLOGICAL SEMINARY, I 969

dissertation: A Study of Male Pastors ’ Pastoral Care: Sex-Defined Role Perceptions as Factors in Pastoral Care

John Milton McCoy, Jr. B.F.A. UNIVERSITY OF TEXAS, I959

B.D. AUSTIN PRESBYTERIAN THEOLOGICAL SEMINARY, I 963 dissertation: Soteriology and the Doctrine of God: A Historical Typology and an Analysis of the Theologies of Karl Rahner and Wolfhart Pannenberg 84 THE PRINCETON SEMINARY BULLETIN Joon Surh Park

L. L.B. SEOUL NATIONAL UNIVERSITY, I 964

TH.B. YONSEI UNIVERSITY, I 966

B.D. YALE UNIVERSITY DIVINITY SCHOOL, I 969 dissertation: Theological Traditions of Israel in the Prophetic Judgment Speeches of Ezekiel

Louis Dean Venden

A. B. LOMA LINDA UNIVERSITY, I95I M. A. POTOMAC UNIVERSITY, 1958 B. D. ANDREWS UNIVERSITY, 1966

dissertation: A Critical Analysis of Contemporary Seventh-Day Adventist Preaching and a Constructive Proposal of Guiding Principles for Homiletical Pedagogy

Peggy Ann Brainard Way A. B. UNIVERSITY OF MICHIGAN, 1954 M.S.W. WAYNE STATE UNIVERSITY, I 956 B. D. CHICAGO THEOLOGICAL SEMINARY, I 959 dissertation: Growth and Finitude: Limitation in Pastoral Work and Thought THE PRINCETON SEMINARY BULLETIN 285 AWARDS

The Fellowships in History Cragg McCormick Gilbert Beverly Ann Zink

The Fellowship in Practical Theology Robert William Bernard

The Graduate Study Fellowship for the Parish Ministry Todd Benjamin Jones

Prizes on the Samuel Robinson Foundation George Hall Ainsworth Robert Maurice Godbout Lynn Arnold Lee Ann Inman John Wheeler Auxier Robert James Jacobs Margaret Ann Barnhouse Richard Andrew Kunz Ashley Jerome Beavers Richard Snyder McDermott Douglas Jack Brouwer Michael Craig Rothermel David Raymond Brown Debra Anne Shevlin Kathleen Ruth Collins Stephen Vaughan Smith Sandra Ellis-Killian Leona Nell Tichenor Gregory Scott Ferree Sue Ellen Westfall Maxine Foster Stephen Charles Williams Sarah Marguerite Foulger Beverly Ann Zink

The Robert Goodlin Prize Edward Paul Fedor

The Jagow Prize in Preaching

Robert Paul Hines, Jr.

The Greir-Davies Prizes in Preaching

First, Julie Ellen Neraas Second, George Joseph Kroupa, III

The John Alan Swink Prize in Preaching Richard Douglas Campbell

The Charles J. Reller A biding Memorial Fund A ward Michael Francis Smith ,

286 THE PRINCETON SEMINARY BULLETIN

The John T. Galloway Prize in Expository Preaching

Robert Mackenzie Jack.

The John W. Meister Award, Brenda Louise Biggs

The Samuel Wilson Blizzard Memorial Award Sherry Annette Jones

The Friar Club Alumni A ward Victor Munn Wilson

The A rchibald A lexander Hodge Prize in Systematic Theology David James Bryant

The E. L. Wailes Memorial Prize in New Testament Charles Fritz Bogar

The Henry Snyder Gehman Award in Old Testament Choon Leong Seow

The Mary Long Greir Prizes in Speech and Homiletics

First William McClelland Turner, Jr. Second, Richard Allen Farmer

The William Tennent Scholarship Elizabeth Stallard Kenyon

The Edward Howell Roberts Scholarship in Preaching

Thomas McLean Faw, Jr.

The Raymond Irving Lindquist Fellowship in the Parish Ministry Catharine Ellen Grier

The Mary Long Greir Prizes in Speech

First, Herbert Francis Mayne, Jr. Second, Nancy Jane Lammers BOOK REVIEWS

An Interpretation of Christian Ethics, more sophisticated than in those days. They have learned from Niebuhr, while at the by Reinhold Niebuhr. The Seabury same time they have thrown up new defenses Press, New York, N.Y., Pp. 150. 1979. against his challenge. For this very reason

$6.95 (paper). it is well to go back to the source of Nie-

buhr’s insight and to let it search our world Here at last is the return of a book which directly. This book will be a guide for Chris- should never have gone out of print. Rein- tians in society today, tomorrow, and for hold Niebuhr’s An Interpretation of Chris- many years to come. tian Ethics was not only a milestone in its Charles C. West time; it is still a classic presentation of the tension between the love ethic of Jesus and the hard requirements of relative justice in hiving Roots of the Reformation, by the power conflicts of a sinful world. Jan Milic Lochman. Augsburg Publish- The argument of the book has become so ing House, Minneapolis, Minn., 1979. familiar that we sometimes forget the rigor Pp. 96. $3.50. of its challenge. The ethic of Jesus is an example of and a call to such an ultimate For lucid, concise Reformation theology, love as negates all self-regarding in impulses related at every point to human personal and service and sacrifice for others. It transcends social experience, one can hardly do better and judges the best of human possibilities in than to read Jan Milic Lochman. This is a a sinful the social task is to world where series of lectures given to a Lutheran audi- achieve some relative justice by the balance ence concerning the basic doctrinal emphases of power against power and interest against of the three great branches of the Reforma- interest. the absolute of is Yet love Jesus not tion: justification by grace alone, Lutheran; irrelevant to the justice of this world. It the glory of God, Reformed; and the renewal permeates it a its inade- with judgment on of church and society, Hussite. The author quacy a challenge to higher of and forms examines the value and the distortions of mutuality. Niebuhr then shows how the vari- each and tries to show its biblical and spir- ous conservative theological traditions and itual intention for the modern world. The Christian social gospel liberalism both try chapter on the glory of God is a beautiful to escape prematurely this tension, from study of the interaction between the over- whether settling for a premature blessing by whelming majesty of the ruling power of on unjust forms of order or by ignoring the God and the focus of his glory in the pro- inevitable corruption in of every achievement foundly personal relationship of the covenant social justice. of this double-edged cri- Out and the presence of Jesus Christ. “The glory tique arose the Christian realism which was of God in Jesus Christ is glory with a Niebuhr’s lasting contribution: the challenge human face.” It is the glory of his suffering of divine love which transforms every struc- on the cross, and against this background the ture of justice, the forgiveness of love divine glory of his resurrection, “the power of the which enables us to live with the moral fail- new in the midst of the old.” After this the ures of our relative righteousness, and the third chapter, which does justice to the Huss- humble openness which comes from knowing ite contribution, seems almost anticlimactic. that we live by a gracious power that judges The thrust there is on “orthopraxy,” the in- us as well as our neighbor. timate union between faith and obedience in Some things in this forty-year-old book are the church’s life, and the renewal of the dated. reader would do well to now The world which comes from it. skim over the first chapter, with its archaic In his introduction Lochman celebrates the language about religion and myth, to plunge polyphony of the Reformation, against the directly into the ethic of Jesus. Christian con- cantus firmus of the biblical witness. This is servatism and Christian liberalism are both his style. His roots in the Evangelical Church 288 THE PRINCETON SEMINARY BULLETIN of the Czech Brethren give him a freedom to earlier work. The person of Christ is even

look at the Reformation whole. This is prob- more the center of ethics. The interaction be- ably more important than any particular in- tween freedom and responsibility in the moral sights contributed by Jan Hus. His years of life continues to be developed; laws and direct confrontation with Marxism in his norms still have their place in describing native country focus his thought sharply on this interaction. Sin and the need for con- the union of faith with action as the heart of version still comes in toward the end of the theological witness. Against this background volume more as a practical afterthought than the book should be read. as a basic problem for theological and moral Charles C. West awareness as such. But the essentially new in the present work is expressed in its very title. Haring’s Free and Faithful in Christ (Vol. I, In own words, “I want to General Moral Theology), by Bernard verify and deepen the vision of responsibility in Jesus Christ by giving greater attention to Haring. The Seabury Press, New York, its expression in creative liberty and creative N.Y., 1978. Pp. xiv -j- 492. $17.50. fidelity.”

Freedom, not law, is the theme of this new It was years ago that Bernard Haring 25 book. In continual dialogue with Protestant gave major new direction to Catholic moral and Orthodox, as well as Catholic theologians theology in his three volume work, The Law and biblical scholars, Haring explores the re- of Christ (Eng. tr., Newman Press, West- lationship of the believer to Christ, its liber- minster, Md., As the title advertised, 1965). ating consequences, the creative mutuality to the foundation shifted from traditional phi- which it leads, and the form of a truly human losophy of the human act, the virtues, and life which results from it. In the context of the natural law, to the gift and of command God’s liberating covenant with his people in in Christ. It was the beginning of God Jesus Christ, Bernard Haring has become a Roman a new era in ecumenical ethics and social Catholic contextual ethicist. He still defends well. longer cooperation action as No was the usefulness of natural law when ‘‘marked between Protestants and Catholics to be based bv the capacity to listen and learn in dialogue on natural morality shared by everyone re- with others, with a vivid sense of the con- gardless of faith, but directly on the response tinuity of life.” But he places it in the context fellow Christians to the revealed of of Word of the saving work and revelation of God God, in Christ and interpreted to us known in the biblical history and in Christ. Gone by the Holy Spirit. A new era had begun. are the remnants of Aristotelian rationalism The Law Christ was, however, only the of which could still be found in the earlier work. beginning. In the quarter century since, the In short, this is a book in Christian ethics Catholic moral tone which Haring set in which stands in the whole Christian tradi- official and devel- theology has been made tion, Catholic and Protestant, with Orthodox oped further. community of spirit, reflec- A references as well. Its strength, and in a way tion, and action has grown up among Protes- its weakness, is that it is a mature medita- tants Catholics, so that they learn from and tion on the theme which draws on the best and strengthen each other in facing the moral insights of the whole of Christendom with- questions of life. In a sense one can say that out drawing sharp distinctions between them. the evangelical spirit and biblical renewal It is a doxological work, and as such, not which came to Protestant churches through polemic, but irenic almost to a fault. We the theology of Karl Barth and the develop- can only hope that the author succeeds in ment of the ecumenical movement has now projecting this spirit into the specific issues sufficed the Catholic church as well. The of bio- and social ethics in his forthcoming struggle is now to subordinate the culture- third volume, which so sharply divide the bound religious philosophies in all our vari- Christian community today. Meanwhile, here ous Christian traditions to it.

This is the task which Father Haring takes is helpful nourishment for all of us who are up in his new three volume work, Free and concerned to explore the tone and quality of in Christ which this book is the life in Christ. Faithful , of

first. There is clear continuity here with the Charles C. West THE PRINCETON SEMINARY BULLETIN 289

sociated with Puritanism, Pietism and various Essentials of Evangelical Theology , nineteenth-century American and European by Donald G. Bloesch. Harper & Row, revivals. Francisco, CA. Vol. I, Pub., San pp. Used in its strict theological sense, Bloesch 265, 1978 ($12.95). Vol. II, pp. 315, 1979 claims that the term “evangelical” crosses all sectarian lines and, together with Ca- ($14.95). tholicism, forms one of the two themes in According to the Gallup Poll more than “the Christian symphony.” In this pas de three persons in 10 in the United States deux Evangelicals have stressed the “why” (about 40 million adults) identify themselves and Catholics the “how” of theological re- reli- flection. as Evangelicals—a group, according to “Evangelical,” Bloesch contends, is gious sociologist David O. Moberg, which is a wider and narrower category than “Prot- so various that it defies simple description. estant”; it includes men and women of bibli- Whether as members of such groups as the cal piety among Catholics and sectarians but Christians for Urban Justice (C.U.J.), Cam- distinguishes itself from liberal Protestan- pus Crusade for Christ, or simply as stalwarts tism. The term is narrower than “Catholic” throughout America’s heartland, Evangelical as it places no confidence in one’s own merit church membership, weekly attendance at re- or in a church not subordinate to Scripture. ligious services and giving continues to re- However, Bloesch claims, Evangelicals do not main higher than the national average. This seek to minimize the church but have, since group has almost become a new American the Reformation, sought to heighten, not establishment. Yet Evangelicals are, in the lessen its influence. Here individuals like words of former Christianity Today editor, P. T. Forsyth, John Nevin, Nathan Soder- Carl F. H. Henry, “in search of identity” blom and William Lohe are pointed to as at a time of uncertainty and crumbling unity. examples. Bloesch feels that traditional Ca- Writing within this context, Donald G. tholicism obscures the Gospel in dogma and Bloesch, professor of Systematic Theology at ritual while Liberalism (referred to as neo- Dubuque Theological Seminary, attempts to Protestantism) often reduces it to ethics, on- provide the “Essentials of Evangelical The- tology or mysticism. In many ways this is ology,” and plot the way toward that long- a helpful way to redivide the theological pie sought self-understanding. (and is certainly in line with Evangelicalism’s Rising Phoenix-like in a mid-century reli- Pietistic roots) but it too easily glosses over gious revival out of the ashes of earlier re- serious structural realities which do not seem ligious controversies, such growth has come to be fading away. to the surprise of many sociologists and re- Bloesch organizes these two volumes top- ligionists. This growth has not occurred with- ically around what are felt to be important out developmental conflicts often representa- areas of theological controversy today. Four tive of the older holiness and fundamentalist such areas are identified as particularly di- groups and disillusioned liberals and secular- visive within the Evangelical camp—the de- ists who, by and large, compose this group. bate over biblical authority, eschatology, elec- Bloesch is quick to point these out in an tion, and the gifts of the Holy Spirit. Turning initial effort to define Evangelicalism and our attention here to the controversy over understand the core of the historic Christian the nature of Scripture, it should be noted faith from an Evangelical perspective. He first that while Bloesch affirms the Lausanne notes, first of all, that theology must be pri- Covenant on the nature of Scripture, describ- mary in any Evangelical self-definition (cf. ing the Bible as infallible or inerrant, he does The Evangelicals, eds. Wells and Wood- not do so without being cognizant of gains bridge, 1975). Central to this definition is made in our understanding of the Bible’s evangelion salvation through the atoning story of faith in this the , century. The infalli- work of Christ, with its incumbent missionary bility of Scripture is defined by Bloesch not thrust and appeal for decision. Second, how- by the formal but by the material norm of ever, the term “evangelical” may be defined revelation. “Trustworthiness,” he writes, is a sociologically as that kind of religion es- property of the Spirit, not the letter. “Not poused by the Protestant Reformation and impeccability but indeceivability” is a prop- spiritual movements toward purification as- erty of the Bible. Indeed, by retaining the ——

290 THE PRINCETON SEMINARY BULLETIN use of the term “infallibility,” Bloesch seeks inclusiveness in the latter half of the nine- to move Evangelical understanding of what teenth-century. In many ways these volumes is meant by this term into a wider arena offer a first attempt at laying down the perhaps a wise tactical maneuver. Further- foundation for a new “Evangelical Alliance.” more, Bloesch writes, revelation is best de- If there are problems with this work, they scribed as polydimensional rather than propo- are to be found not so much in what Bloesch sitional. God discloses Himself in mystery, tells us as in what he does not tell us. First, transcendence, and dynamism as well as in with respect to a theological understanding what faith believes are declarative statements. Evangelicalism, what is needed today is not For Bloesch, Scripture remains the Word of a new appeal to the past or comprehensive God although he seeks to avoid what could summary of the best that has been in a theo- be referred to as either a “docetic” or “ebio- logical tradition so much as a new vision. nite” view of the Bible. It is not in and of Whether Brevard Childs (cf. Introduction to itself divine revelation, but when illumined the Old Testament as Scripture, 1979) with, by the Spirit it becomes revelation to the his post-critical approach to Scripture or any- believer (Calvin’s “sealing of the Spirit”). one else can offer that vision remains to be Yet, Bloesch writes, it could not become reve- seen. Dennis Nineham (in The Use and lation unless it already embodied revelation Abuse of the Bible, 1976) writes that the and was included in the revelatory event. place where Christianity is weakest today is Here he wants to follow B. B. Warfield’s at the level of imagination. A new perspec- sense of concursus with, however, laying more tive is needed, something along the line of stress upon the human element of Scripture. what Amos Wilder meant when he wrote: Following Barth, Bloesch writes that the na- “Before the message there must be the vision, ture of the Bible is analogous to that of God before the sermon the hymn, before the prose and man in Jesus Christ—it contains a human the poem.” Above all else, one finds plenty and divine component. As Bloesch writes, of discursive, rationalistic prose in these vol- “the Bible is not Spirit-dictated but Spirit- umes—all extremely well presented—but effected and Spirit-filled.” without the dream, mystique and mythology Bloesch attempts to carry a similar mediat- which moved Patriarchs and apostles. As the ing understanding over into other areas of prophet said long ago, “Where there is no controversy among Evangelicals. He offers a vision, the people perish” (Proverbs 29:18). synoptic approach to the debate over the One may add that while the problems out- character of Christian hope. For example, the lined by Bloesch in this work are of vital Millennium encompasses the outpouring of importance to Evangelicals, they are not the Spirit at Pentecost, the paradise of the necessarily the most significant ones facing blessed, the climax of history and the final Christendom today. Of far more urgency, for triumph of Christ. To the questions of elec- example, is that noted by Nineham: the prob- tion and the charismatic gifts, Bloesch brings lem of cultural change. For hanging on this the same biblicist perspective combined with are the questions of the Bible as knowledge, a vast array of theological knowledge mar- as an authority to be appropriated today, or shalled to defend and distinguish the Evan- to what extent a substance philosophy as gelical perspective. With the exception of presupposed in classical theology is to be what he feels is a too pronounced christo- viewed as permanently valid (a la Austin monism in Barth, Bloesch’s position on many Farrer). issues closely parallels this earlier Swiss mas- Second, with respect to a sociological un- ter. derstanding of Evangelicalism, one finds a One of the chief strengths of these volumes similar mixture of helpfulness and need for is the breadth of issues covered in an irenic further reflection. To say that an Evangelical manner. This reader was particularly helped is one who stands in the line of tradition by what Bloesch had to say about “the cru- pointing back to the Reformation, encompass- ciality of preaching.” In a clear and con- ing the Puritan, Pietistic and Revivalist move- cise way—perhaps unparalleled elsewhere ments is to include almost all of us. Indeed, Bloesch maps out a view of an Evangelical in a recent poll conducted by the Princeton

Catholicism which is reminiscent of Philip Religion Research Center (affiliated with the Schaff’s earlier winsome attempts at such Gallup Poll), when asked their view of Jesus THE PRINCETON SEMINARY BULLETIN 291

Christ almost every minister responded in a able collection of letters written by slaves similar way. Who exactly is an Evangelical? (and former slaves) to a benevolent master.

Is the category so diverse as to be almost Although these letters are fewer in number meaningless? and lack the rhetorical polish of the Jones

While one is tempted to see here a failure materials, they yield nothing to that earlier of the imagination, one should not overlook volume in terms of their potential for stir- the fact that in as theologically ignorant an ring the retrospective imagination of the age as ours seems, outlining the basics is reader regarding life in the antebellum South. ” often a necessary first step to imaginative “Dear Master consists of letters written reconstruction. Bloesch does this first step to General John Hartwell Cocke by various masterfully (cf. his earlier The Crisis of members of a family of blacks named Skip- Piety, 1968). One must know one’s self be- with, whom he had dispatched from his set- fore further rites of passage can be found tled holdings in Virginia for new experiences or sustained. This is not to say that Bloesch’s in other locales. Cocke, in many respects the work is a theological primer; it is much more epitome of the enlightened slaveholder, was than that. It is to say no more than what an ardent Christian and a prominent sup- Bloesch himself refers to it as—a “theo/ogia porter of various national benevolent societies. viatorum" not "theologia comprehensorum." His concern for his human “property” ex-

It is not a systematic theology but a topical tended to various schemes for their personal invitation to what is hoped will be further advancement and eventual manumission, even theological reflection from an Evangelical per- in the face of the proliferating restrictions spective. For the pastor or interested layman, upon slaves in the decades leading up to the the Essentials of Evangelical Theology are Civil War. theologically essential. Beginning in 1833, some of the Skipwiths were given their freedom by Cocke and Rodney L. Petersen transported to the colony of Liberia to be pio- Graduate School neers in the establishment of a black republic. Princeton Seminary A few years later, other members of the Skipwith family were sent to the Black Belt of Alabama by Cocke on a different sort “Dear Master’’: Letters of A Slave of experiment in “colonization”: settlement in Family ed. by Randall M. Miller. Cor- , the realm of King Cotton, for the sake of nell University Press, Ithaca, N.Y., 1978. their master’s fortune and their own eventual Pp. 281. $15.00. freedom. Letters from both sets of circum- stances provide graphic representations of the In 1972, Robert Manson Myers immersed hopes and fears of black men and women in the reading public into the daily life of the that day, and of the strong and complex gentry in the Civil War South with the pub- relationship between the various writers and lication of the award-winning book, The John Hartwell Cocke. Children of Pride. Through the letters of the Randall Miller’s carefully annotated pre- pious and well-connected Jones family of sentation of these letters is supplemented by Liberty County, Georgia, Myers enabled us balanced and valuable commentary, which to find realistic entry into a bygone genera- draws upon recent scholarship on American tion. We soon discovered in those letters slavery. He explicates the anomalous relation- how the trivial can be collateral for the pro- ship between slave (and former slave) and found. Epistolary conversation about the master, maintaining an admirable wariness weather, the crops, personal ailments, and for the mixtures of motives which might have local gossip can lead to insights into the undergirded certain aspects of the corres- larger issues of the nature and destiny of pondence. southern humanity. One recurring theme in the letters which

Now Randall M. Miller has produced a is of particular significance is the nigh-pre- smaller but deserving complement to The dictable repetition of religious sentiments. Children Pride this time, however, the The avidly evangelical to of ; Cocke seems have vantage is that of the slave rather than that elicited an overt and genuine piety from “ ” of the slaveowner. Dear Master is a remark- several of the Skipwiths. In matters of faith, 292 THE PRINCETON SEMINARY BULLETIN they were his equals. It is intriguing to note to draft the plan under which the IMC was that, on this subject, the rhetoric of the slave integrated into the World Council in 1961. letters loses all hesitancy of expression. The In the course of his public life Dr. Goodall well-worn verbal paths up the slopes of Zion has been closely associated with many promi- are as much second nature to these black nent churchmen; and his book is enlivened letter-writers as they are to their white coun- with vivid pen-portraits—perceptive yet kind- terparts in The Children of Pride. Where the ly—of not a few of these, e.g., W. B. Selbie, commitments on both sides were sincere, this Principal of Mansfield College while Goodall was probably the point at which the lives was a student there, and such ecumenical of slaves and master most nearly coincided. If statesmen as John R. Mott, J. H. Oldham, anything, this coincidence heightens the G.K.A. Bell, W. A. Visser ’t Hooft, and anomaly of human relationships under the John A. Mackay. “peculiar institution.” In recent years Dr. Goodall has enjoyed John W. Kuykendall increasing fellowship with Roman Catholi- Auburn University cism. Though brought up to believe that Romanism was “superstition,” his work at the LMS brought him first-hand knowledge Second Fiddle: Recollections and Re- of Roman Catholic missions in many parts Goodall. Society flections, by Norman of the world, accounts of which were regu- for Promoting Christian Knowledge, larly published in the International Review London, 1979. Pp. 168. ,£4.25 (paper). of Missions, of which Dr. Goodall became editor in 1944. After Pope John XXIII in It has often been noted that many leaders i960 set up the Vatican Secretariat for Pro- in the Ecumenical Movement have been moting Christian Unity, Dr. Goodall’s con- bishops, seminary presidents, board secretar- tacts with Roman Catholicism became closer. ies, and other high-level ecclesiastical admin- Thus, he lectured at Heythrop Seminary in istrators. One of the most useful and versatile 1968, at the Irish School of Ecumenics in of these is Dr. Norman Goodall, whose auto- Dublin in 1971 and 1972, and at the Pon- biographical memoir is entitled Second Fid- tifical Gregorian University in Rome in 1975. dle. As a result of these contacts Dr. Goodall says Naturally, much of the book is taken up that he has been “thankfully drawn into a with an account of the various positions clearer perception and more humble acknowl- which the author has held. Born in 1896 in edgment of the immeasurable riches of catho- Birmingham, England, after enlisting in the licity as Rome understands the word” (p. British Army in World War I and then 144). becoming a civil servant he felt the call to In a final chapter Dr. Goodall testifies the Christian ministry. In 1919 he entered that his faith in Jesus Christ has sustained Mansfield College, Oxford; in 1922 was or- and strengthened him amid all life’s vicissi- dained as a Congregational minister; and dur- tudes, and especially in face of the mysteries ing the next fourteen years served two par- of evil and death; and he avows that for ishes. In 1936 he joined the staff of the him the Church remains the supreme ex- London Missionary Society with special re- pression of the fellowship of the Kingdom sponsibility for the Society’s work in India (p. 165). and the South Pacific. In he succeeded 1944 It may be thought that in this autobio- Paton as British Secretary of the William graphical memoir Dr. Goodall might have International Missionary Council; and after said more about his personal and family life helping in the formation of the World Coun- than he has done. But he has disclosed cil of Churches he became an Assistant Gen- enough to reveal himself as a deeply com- eral Secretary of the Council in 1961, retiring mitted follower of Jesus Christ, whose life two years later. In all his church offices Good- has been devoted to promoting Christ’s cause all played an active and constructive role. For and Kingdom throughout the world, and example, it was he who suggested that the a worthwhile contribution to IMC should be “in association with” the who has made World Council after the latter body was of- this enterprise. ficially constituted in 1948; and he helped Norman V. Hope THE PRINCETON SEMINARY BULLETIN 293

The Church in Late Victorian Scot- 1881), which resulted in Smith’s dismissal from his teaching position in the Free Church land: 1874-1900, by Andrew L. Drum- College at Aberdeen but permitted scholarly Bulloch. The St. An- mond and James biblical research to continue in Scottish Pres- drew Press, Edinburgh, 1978. Pp. 342. byterianism. Terms of subscription to the £ l06°- Westminster Confession were modified by the United Presbyterian Church in 1879 and When the late Dr. Andrew Drummond the Free Church in 1892; and to replace died in 1966, he left behind him a manu- the traditional Calvinism, a new apologetic script on the history of the Scottish church was developed by men like the Church of since 1688. This was revised by Dr. fames P. Scotland minister and teacher John Caird Bulloch, and he has issued two volumes on and his brother Edward, on the basis of Scottish church history, one covering the Hegelian philosophy. A more effective re- period from 1689 to 1843 and the second sponse, however, was the new biblical the- continuing the story until 1874. This third ology of the Free Church evangelical James volume covers the period from 1874 to 1900. Denney, who took his stand squarely on “the The book deals primarily with the three historicity of the New Testament, the cen- major Presbyterian churches—Established, trality of Jesus Christ for faith, and the for- Free, and United Presbyterian—which domi- giveness of God in his atoning death” (Bul- nated the ecclesiastical landscape during the loch, p. 296). period under consideration. Other churches An abortive attempt was made in the early —even the Roman Catholic, which grew 1870s to unite the Free Church with the apace through wholesale immigration from United Presbyterians. Thereafter a campaign southern Ireland—are mentioned only inci- to disestablish the Church of Scotland—led dentally. And not all the activities of these by men like George Clark Hutton of the Presbyterian churches are covered; for ex- United Presbyterian Church and Robert ample, their foreign mission programs are Rainy of the Free Church—was carried on not discussed. But this volume identifies the in the 1870s and 1880s; but it petered out major challenges confronting Scottish Presby- after 1886. In 1900 the Free Church and the terians and the responses which were made United Presbyterians succeeded in merging, to them. though a rump group of Free Churchmen There was the challenge of the Industrial (the so-called “Wee Frees”) refused to enter Revolution, which by the late nineteenth cen- the union. tury had converted Scotland into “a depopu- Dr. Bulloch’s exposition of these move- lated country with an industrial heartland” ments is exceedingly well informed: even stretching from the Forth to the Clyde. There his account of the industrialization of Scot- was also the challenge of German biblical land is clear and knowledgeable. His book criticism. In addition, the traditional Calvin- is also interestingly written—perhaps all the ism—symbolized by the Westminster Confes- more so because of his unconventional and sion—with its rigid predestinarianism, was tartly critical views, which he does not hesi- rapidly losing credibility. In face of these de- tate to express. For example, he describes velopments, the Presbyterian churches were James Strahan’s biography of Andrew Bruce challenged to close their ranks and merge Davidson as “exceptionally bad,” whereas a their forces for the Christian good of Scot- more usual estimate of this book is the one land. given by the late Dr. George Jackson, the

In response to the Industrial Revolution eminent Methodist scholar, when he called it and its results, all three Scottish Presbyterian “a volume that has few faults and many vir- churches erected new buildings for worship tues” ( Reasonable Religion, p. 53). But Dr. by residents of the industrial belt; but, though Bulloch’s personal views do not impair his there were some highly effective individual objectivity as a historian. Thus, though he ministries—for example, that of John Mac- clearly does not like Robert Rainy, the un- Leod in Govan and that of William Ross disputed leader of the Free Church, he gives in Cowcaddens—the industrial proletariat re- him credit where it is due: for instance, he mained largely unchurched. Biblical criticism says of the new buildings which the Free precipitated the Robertson Smith case ( 1875- Church erected in the Highlands, that they 294 THE PRINCETON SEMINARY BULLETIN meant “capital expenditure for which Rainy, history: the first English Anabaptists and the who raised much of it, got small thanks” emergence of the Separatists in the 1 6th cen- (p. 152). tury; the crystallization of the Baptist, Inde- Dr. Bulloch has produced a book which pendent (Congregational), and Presbyterian all who wish to know what happened to denominations in the 17th century; and the

Scottish Presbyterianism during the last quar- advent of Methodism in the 1 8th century” ter of the nineteenth century will read with (p. viii). Dr. Watts has taken full account interest and profit. of the important new material, both primary Norman V. Hope and secondary, which has become available

since Clark’s book was published. He is most comprehensive in the ground he covers. He The Dissenters (Volume I), by Mi- sets forth the legal aspects of Dissenting re- chael R. Watts. Oxford University Press, ligion, particularly its relation to the political New York, N.Y., 1978. Pp. 543. $37.50. government as determined successively by the 1593 Act for Retaining the Queen’s Subjects This is the first of a projected two-volume in their Due Obedience, the 1662 Act of history of the Dissenters (otherwise known Uniformity which produced the “Great Eject- as Nonconformists or Free Churchmen) —i.e., ment,” and the Toleration Act of 1689 which those Protestants of England and Wales who granted freedom of worship to Trinitarian had such serious objections to the established Nonconformists. He expounds the different

Anglican Church that they separated from it patterns of church government of these Dis- and set up ecclesiastical housekeeping on senting churches, particularly the contrast be- their own. It covers the period from the tween Presbyterianism and Congregational- origin of the Dissenting movement in the ism. He also describes, so far as the evidence late 16th century to the French Revolution permits, the religious life-style of the Dis- of 1789; its successor, the second volume, senters— their patterns of worship, including will carry the story down to the present day. their strong emphasis on preaching, and their The author, Dr. Michael Watts of the Uni- introduction of hymns “of human composi- versity of Nottingham, England, in his Pref- tion” in the 1 8th century: their exercise of ace notes that there has been no full-dress church discipline; and their contributions to treatment of Dissenting history since H. W. charity, particularly within their own mem- Clark’s two-volume History of English Non- bership. conformity, published in 1911 and 1913; and In the course of his exposition Dr. Watts since then- much valuable work has been sheds fresh light on certain significant epi- done in the field. Collections of basic docu- sodes in Dissenting life and history which ments have been published—for example, needed clarification—for example, the emer- Champlin Burrage’s Early English Dissenters gence of latter-day Congregationalism from (2 volumes, 1912) and W. Haller’s Tracts the different paedobaptist groups which sur- on Liberty in the Puritan Revolution (3 vol- faced in England in the course of the late 16th umes, 1934; reprinted 1965). Numerous the- and early 17th centuries; the profusion of ses for higher degrees at British and North “left-wing” sects during the Interregnum pe- American universities have been devoted to riod—for example, the Levellers, Fifth Mon- the subject; informative local and chapel his- archy Men, Ranters and Seekers, and of tories have been written; several valuable ar- course the Quakers; and the reasons for the ticles have appeared in the transactions of the declension of English Presbyterianism into Congregational, Baptist, and Unitarian his- Unitarianism in the course of the 18th cen- torical societies; and a few able denomina- tury. Dr. Watts’ well-informed and well-written tional histories have been published—for ex- survey makes a solid and much-needed con- ample, A. C. Underwood’s History of the tribution to the understanding of the history English Baptists (1947) and R. T. Jones’ of Dissent in England and Wales. His second Congregationalism in England (1962). volume will be eagerly awaited. The subjects covered in this volume in- clude “the formative period of Dissenting Norman V. Hope THE PRINCETON SEMINARY BULLETIN 295

lessness of all earthly expectations” (p. 14), Christianity and the World Order , by and his contention that “there may be sound Edward Norman. Oxford University enough reasons for men to act in the hope York, N.Y., Pp. Press, New 1979. 105. of preventing the suffering and lessening the $9.95 (cloth), $3.95 (paper). injustices of human society, and for Christians to involve themselves in the political conse- In this book Dr. Edward Norman, the quences. But there are no sound reasons . . . eminent historian and Dean of Peterhouse for identifying the accompanying political College, Cambridge University, argues ve- ideals as either in themselves true, or as hemently and eloquently against what he forming the content or necessary application calls “the politicization” of Christianity—that of Christianity” (pp. 75-76). Dr. John S. is, the tendency to identify and even equate Whale is doubtless exaggerating when he says Christianity with some political or economic that “any present day theology which has not scheme, ideology, or program, and particu- a revolutionary sociology as part of its im- larly the struggle for Human Rights. He plicit logic is not truly Christian” (quoted cites several illustrations of this tendency in J. S. Stewart, Heralds of God, p. 97). But from many contemporary Christian sources, surely every Christian, precisely because he including official pronouncements of the is a Christian, will be deeply sensitive to World Council of Churches. Such politiciza- social injustice and oppression, and will re- tion, he maintains, is not only a distortion gard it as his bounden Christian duty to do of the Christian message, but also a symptom everything in his power to end injustice and of the decay of Christianity as an authentic ameliorate suffering; and this of course means religion. He does not deny that “biblical social and political involvement. teachings have social consequences,” for “they The substance of this book was delivered obviously do” (p. 74). But he contends that as Reith Lectures over the British radio in Jesus called his followers to “a Kingdom 1968. These lectures created controversy al- which was not of this world” (p. 78), and most at once in Christian circles in England, that his teaching “clearly describes a personal and this was intensified when they were pub- rather than a social morality” (p. 80); and lished in book form. Since then the contro- Norman quotes with approval a 1974 World versy has spread to the United States, where Council statement which says that: “The in February 1979 an article excerpted from Church is always in danger of becoming a Dr. Norman’s book was published in Chris- handmaiden of dominant groups and power- tianity and Crisis. This controversy can be ful societies, thereby losing the possibility of valuable if it produces clarification as to the maintaining a critical distance from their cul- essential meaning of the Christian faith and tural and social assumptions. It can only the role which Christianity is meant to play perform its prophetic and critical role if it in the world. can avoid being inextricably bound up with Norman V. Hope dominant culture and ideological patterns” (p. 81). There is much in Dr. Norman’s book with Catholicism between Luther and Vol- which it is impossible to disagree. For un- taire. A New View of the Counter- questionably the Christianity which Jesus pro- Reformation, by Jean Delumeau. claimed was an offer of personal salvation, (Introduction by Bossy). reconciliation with God, on condition of re- John The pentance for sin and faith in Jesus Christ Westminster Press, Philadelphia, Pa., as Savior and Lord. Such a salvation-experi- 1977. Pp. 294. $19.50. ence should result in the renewal of individual character in the image of Jesus Christ, find- This intriguing and provocative volume ing its consummation not in time but in translates into English a French publication eternity. The main thesis of this book, there- of 1971 in the “Nouvelle Clio” series, in fore, is sound and valid. What is highly which Delumeau had already published a questionable, however, is Dr. Norman’s state- study of the Reformation in 1965. The se- ment that Christianity teaches “the worth- ries is directed at the research historian, sum- 296 THE PRINCETON SEMINARY BULLETIN marizing the state of many scholarly debates connection with the gospel message?” (231). in critical bibliography essays. Much of what was thus rejected was magic, The last four chapters of the present vol- Manichaeism, fear. The essence of our Chris- ume sketch Delumeau’s historiographical pro- tianity, Delumeau holds, is that God of Love gram, which is essentially that of the Annales proclaimed 300 years ago by the Socinians school of French sociological history, as rep- (230). resented typically by Gabriel Le Bras. The There is an awkward fit between this his- goal is to define the continuities and muta- toriographical problematic and the themes tions of the religious practice of regions, of 1 6th, 17th and 1 8th century church history groups and classes, using statistics so far as developed in the first five chapters. If the possible, rather than focussing on theological problem is “dechristianization,” are we not and ecclesiastical elites. “From now on” we directed to industrialization, urbanization, the are told, “every religious history is neces- French Revolution, popular science, in short, sarily sociological and as far as possible serial to the 19th and 20th centuries? To be con- and quantitative” (129). The models com- fined, as we are in this volume, to develop- mended by Delumeau are regional studies, ments in the Old Regime, is to cut off what such as those of Ferte on the Parisian coun- is obviously a three-act play after the second, tryside 1622-95, or °f Perouas on the diocese or even the first, act. But we should be grate- of La Rochelle 1648-1724, or of T.-J. Schmitt ful for those judicious, compact, but readable on the archdeaconry of Autun 1650-1750, or chapters on Trent and its main decisions, of J. Toussaert on Flanders at the end of on the reception and implementation of the the Middle Ages. Delumeau surveys a sam- council, on the spirituality of 16th and 17th pling of sources available for such inquiries: century Catholicism, on the overseas mission reports of episcopal visitations, or those of of those centuries, and on the endless intri- deans or archdeacons, statutes of synods, cacies of the Jansenist controversy. And the records of church courts, of the Inquisition, statistical approach to the history of religious statistics on vocations, on baptisms, on births, practice is surely to be gratefully acknowl- legitimate and not, of mass attendance, of edged, even if it does not necessarily displace communions, of confessions, residence and all other historical methods. non-residence, confraternities, sodalities, pub- lishers’ lists, schools, catechizing. James H. Nichols When one thinks in terms of the average man the process of Christianizing Europe was Catholic Revivalism: The American very gradual. In 1500 the vast majority were rural and only superficially Christianized. Experience, 1830-1900, by Jay P. Dolan. Delumeau interprets the prevalence of witch- University of Notre Dame, Notre craft and sorcery as residual paganism. The Dame, Ind., 1978. Pp. xx + 248. $10.00. parallel reformations, Protestant and Catho- lic, labored for generations to permeate the “Win America for Christ” read the crusade daily life of the average Christian. The full handbills distributed before the revival. The effects of the Tridentine seminary system entourage of itinerant evangelists arrived in and the home missions were only felt in the town just as carpenters were erecting a huge

1 8th century, and Christianization was still cross and preacher’s platform in the chancel far from complete in France at the Revolu- of the local church. On the first night every tion. The masses were never effectively Chris- pew was filled. Expectancy ran high. The tianized before the industrial revolution. skilled evangelist began with a touch of nos- Delumeau shares Le Bras’ criticism of the talgia and moved toward a call to conversion. notion of “dechristianization.” He attacks the His repertoire contained stories of those who “legend of the Christian Middle Ages,” the had died suddenly—struck by lightning or norm from which dechristianization is usu- hit by a train—before there was time to re- ally defined. There was, no doubt, a pro- pent. He spoke of the sinner’s deathbed, the gressive dissolution of a system of conformity, perils of hell, the sufferings of Christ. Tears but “have we not for too long called ‘Chris- flowed freely in the congregation. Later in tianity’ what was in fact a mixture of prac- the week, at the candlelight commitment tices and doctrines with frequently but little service, people stood to renounce the devil THE PRINCETON SEMINARY BULLETIN 297 and pledge themselves to temperance. They be understood in the context of this longer rejoiced in the reviving power of the Spirit. history of Catholic evangelicalism.

The pattern is one familiar to Protestant His book, in short, is a valuable contribu- revivalism. But in this case it describes what tion to the study of American Catholic church Roman Catholics in late nineteenth century history. He devotes separate chapters to the America came to know as the parish mis- history, methods, message, and response sion. Jay P. Dolan, director of the Center for evoked by the Catholic revivals. In the proc- the Study of American Catholicism at the ess he underscores themes relevant to all University of Notre Dame, has traced the those touched by the American experience Catholic parish mission back to its European of revival. roots in the seventeenth and eighteenth cen- Belden C. Lane turies under the Jesuits and Redemptorists. St. Louis University

It is this European pattern, overlaid by nine- St. Louis, Missouri teenth century influences from the American milieu, which explains the phenomenon of Profiles in Belief: The Religious Bod- Catholic revivalism. “Catholics were not imi- ies the United States and Canada tating American Protestants. . . . They were of adopting a European form of the pastoral (Vol. II: Protestant Denominations), ministry that fitted very well with the by Arthur Carl Piepkorn. Harper & American environment.” Row, Pub., San Francisco, CA., Francis Weninger, Charles Walworth, and 1978. Walter Elliott were the Catholic analogues Pp. xx + 721. $32.50. to Charles Finney and D. L. Moody. Theirs In St. Louis Arthur Piepkorn is was a pietism tempered by liturgical ritual a legend in the religious community. Stories and subordinated to the priestly ministry of are still told of his phenomenal the church. Unlike the Protestants, their re- ability to recall in- formation as well as the of vivals generally aimed at reclaiming baptized warmth his evan- gelical catholicity. members of the local parish, rather than Once, when someone pro- posed rescheduling seeking new conversions from the community a meeting close to the resources of a theological library, at large. (Isaac Hecker and the Redemptor- a Catholic theologian responded that it ists, however, were a significant exception wouldn’t be necessary, “so long as to this rule, attracting a number of Protes- we have Arthur Carl.” He was things: tants by the effectiveness of their missions.) many translator, liturgist, Reformation paleographer, specialist A stress on the church and sacraments also in Baby- lonian kept Catholic evangelicalism from some of archaeology, and leader of Lutheran- Roman Catholic dialogue. More importantly, the individualistic excesses of its Protestant he had the ability counterpart. The Eucharist never ceased to to nurture enthusiasm for all of these be the center of Catholic renewal. among people not inclined to see their relevance. Yet in both traditions, Catholic and Prot- For example, Richard Neu- haus, one of his estant, one finds a tendency toward the students, once asked, “Who cares erosion of theological reflection. In response whether St. John’s Church, Flensburg, acquired a new surplice with red to the questions raised about Catholic schol- figured vel- vet apparels in 1637?” He answered, “Piep- arship by Monsignor John Tracy Ellis a gen- korn cared. And he made us care.” The eration ago, Dolan points to the Catholic same may be said about many of the details revivalist tradition as explaining in part the brought together in this most recent volume “intellectual backwardness of Catholics.” He of Piepkorn’s monumental survey of religion also draws a connection between conversion in the United States and Canada. Respect and the impetus for social reform, as Timothy and enthusiasm characterize the treatment Smith and others have done for the Protes- given to each of the Protestant denomina- tant experience. In both cases the dimensions tions considered. of revival-related reform are largely con- Since Piepkorn’s death in 1973, his massive ceived in terms of personal morality. Finally, publishing task has been taken over by Presi- Dolan even suggests that the Catholic Char- dent John Tietjen and his colleagues at ismatic renewal movement today can best Christ Seminary-Seminex. Projected as a 298 THE PRINCETON SEMINARY BULLETIN seven-volume masterwork, it will include cal Reformation,” and the Puritan experience

Holiness and Pentecostal Bodies; Evangeli- is discussed not in the context of Reformed cal, Fundamental, and Other Christian Bod- theology in seventeenth century England, but ies; Metaphysical Bodies; Judaism; and Ori- in terms of Anabaptist “primitivism.” The ental, Humanist, and Unclassified Religious nature of “radical reform” and the origins Bodies. The first volume, already in print, of Congregationalists, Presbyterians, and Bap- deals with Roman Catholic, Old Catholic, tists are therefore confused. The survey of and Eastern Orthodox Churches. the Reformed tradition itself is adequate, but Unlike most handbooks of American incomplete. The author finds room to men- churches, Profiles in Belie) attempts to pre- tion Calvin’s troubles with indigestion and sent the theological and confessional com- hemorrhoids, but a century of Presbyterian mitments of the more than 700 religious bod- history (from Knox to Makemie) is nearly ies in America. This provides a depth of ignored, including the growth of Puritan understanding that historical sketches, organi- Calvinism in England, the Scotch-Irish immi- zational divisions, and membership lists alone gration, and origins of Scots Covenanters and are unable to supply. In many cases short Seceders. In addition, the treatment of Con- confessions or statements of faith are actually gregationalism is awkwardly divided into included in the text, from that of the Rus- two sections, hinging on the formation of the sian Molokans to the non-creedal affirmation United Church of Christ in 1957. of the Christian Church (Disciples of Christ). Yet these difficulties do little to limit the The survey of the confessional heritage of usefulness of this enormously helpful work. the Presbyterian Church is especially good. The complexities of American Protestantism Historical developments, membership statis- can now be less confusing for all of us, “so tics, and addresses of church headquarters long as we have Arthur Carl.” are also presented, along with mention of Belden C. Lane seminaries, the perceived role of women in the ministry, the various mission fields served, Reformation, Conformity and Dis- and a bibliography for each of the denomi- nations described. The result is a survey of sent: Essays in honour of Geoffrey Nut- religious bodies that not only informs but tall, ed. by R. Buick Knox. Epworth also reads well. A model of perceptive char- Press, London, 1977. Pp. 302. ^8.50. acterization, for example, is found in the first section on “the Church of the Augs- For almost a half-century, persons inter- burg Confession,” a happy choice of name ested in Puritanism and dissent have been which Luther surely would have approved. indebted to Geoffrey F. Nuttall. This Fest- The panorama of American religion is all schrift opens with John Huxtable’s sympa- here. We read of a Mennonite excommuni- thetic portrait of Nuttall’s scholarship and cated for advocating the cause of the Ameri- sincere piety, noting the many similarities can colonies in the Revolution. There are between his principles and those of the sev- the difficulties of the churches of Christ in enteenth-century “visible saints” whom he their continuing effort not to be a Church has illumined in his many writings. The vol- with a capital “C”, i.e., a denomination rec- ume concludes with a twenty-two page bibli- ognizing any human authority. Methodists ography of those books and articles, compiled concerned about theological poverty bemoan by Tai Liu; it is, however, already outdated the fact that their Discipline more carefully as Nuttall has published several articles since defines matters of polity than it does ques- this book appeared. tions of theology. Even the names of church The significance of Nuttall’s ongoing work groups indicate the color and variety of the is especially demonstrated by those among his American experience: the Defenceless Men- friends who contributed essays in his honor. nonite Church, “Church Equality” Baptists, The subjects presented reflect his own wide Two-Seed-in-the-Spirit Predestinarians. interests, spanning more than two centuries The book errs only in some matters of and touching on Europe, England, Wales, organization. Unfortunately it places the Bap- Scotland, and America. All are original and tists and Congregationalists under the cate- interesting, and some are fascinating. A. G. gory of “Churches with Origins in the Radi- Dickens demonstrates the influence of Jo- THE PRINCETON SEMINARY BULLETIN 299 hannes Sleidan’s Commentaries on Reforma- dation of Puritan spirituality, and other es- tion historiography, which in its classical- says follow this theme. Gordon Rupp traces humanist tradition continued into the present the medieval currents of inward religion century. Practicing church historians and (utilizing Nuttall’s metaphor of a stream readers of history alike will benefit from that flows through the centuries, sometimes Dickens’ criticism of Sleidan’s misuse of visible, sometimes underground) through the sources, his religious dispassion and distance Reformation to its zenith in the 1640s and from his subject, his lack of causal analysis, 1650s, what Rupp describes as the Puritans’ and his penchant for history as straight- “devotion of rapture.” In more specific fash- forward factual sequence and disembodied ion, R. Tudur Jones contrasts two different ideas. Dickens casts this externalizing of his- types of piety that affected Welshmen during tory (“Reformation without tarrying for re- the Great Rebellion: the eloquent and quiet- ligion”) against today’s often narrowly-based ist piety of Morgan Llwyd which avoided and monothematic approach to writing re- controversy, and the vigorous millennarian ac- ligious history. In essentially narrative form, tivism of Vavasor Powell. This common spir- Owen Chadwick recounts the life of Freder- ituality could also result in sharp differences ick III, Elector Palatine, and his intense per- as in the conflict between the Dutch chiliast sonal study of the Bible in an effort to rec- Petrus Serrarius and the Quaker missionary oncile Lutheran and Reformed differences in William Ames, a relationship described in mid-sixteenth-century Germany, though he the essay by J. van den Berg. B. R. White became a convinced Calvinist and was influ- sheds considerable light on the variable and ential in the drafting of the Heidelberg cate- often moderate nature of religious radicalism chism. Patrick Collinson offers a paradigm by delineating the complex character of the of rural Elizabethan and Jacobean Puritan- millennarian Henry Jessey, an open-commun- ism by focusing on the important relationship ion Calvinistic Baptist who in the 1640s and between magistracy and ministry in Denham, 1650s formed important relationships with, Suffolk. The long-standing cooperation be- and moved freely among, Independents and tween the ministers of the parish, Robert Fifth Monarchists, and mediated disputes in- Pricke (c.1577-1608) and his son Timothy volving gathered churches in London and (1608-1638), and three generations of the the country. Richard L. Greaves affirms the

Lewkenor family was certainly unique, but work of Nuttall by arguing that it was shared it highlights the Puritan understanding of spiritual experience that bound Puritans to- the godly magistrate as the nursemaid to the gether and gave them identity as a group, Church. not questions of polity, dogma, or social The majority of essays have seventeenth- orientation. One wishes, however, that the century themes. Much careful research has argument was less one-sided and that Greaves gone into R. Buick Knox’s analysis of the would also have discussed the years prior published sermons of English bishops, show- to 1640 and included the views of moderate ing a remarkable continuity through that and right-wing Puritans, such as the religious turbulent century. His thematic approach, Presbyterians. however, is at the expense of historical con- Finally, two essays focus on eighteenth- text, and the impact of his argument suffers century personalities. Basil Hall writes about accordingly. It could be convincingly argued the cloak and dagger work of the English that the elements of continuity—broad knowl- Presbyterian Daniel Defoe and the intrigue edge of the Bible, careful textual studies, surrounding attempts to secure a union with strong christological outlook—were true also Scotland during the first two decades of of many Puritan and nonconformist minis- the century. John F. Wilson presents a care- ters. Christopher Hill addresses the captivat- ful analysis of the notebooks Jonathan Ed- ing and much ignored (and maligned) issue wards compiled at the wilderness outpost of of occasional conformity among nonconform- Stockbridge in preparation for reworking a ists, and traces the practice to the early In- series of sermons delivered in early 1739 into dependent principle of semi-separatism, or a treatise which he had intended to call A what Perry Miller used to call nonseparating History of the Wor\ of Redemption (Wilson Congregationalism. is editing these materials for publication in

Nuttall perhaps is best known for his eluci- the Yale series of Edwards’ works). His 300 THE PRINCETON SEMINARY BULLETIN

call to the presidency of the College of New by the cult of “relevance.” The sections on Jersey and subsequent death in 1758 caused the Bible, civil religion and social involve- his most ambitious theological project to re- ment show a particularly good mix of history main unfinished. It is appropriate that a with contemporary concerns. Indeed some tribute to Dr. Nuttall includes a liminal fig- readers may feel that the very length of ure like Edwards who in many respects rep- the chapter on the Bible reflects too closely resents the “fullest flowering of the English the heated debates of recent years. Never- Reformed theological tradition.” theless, the discussion provides an insightful background for understanding the flurry Philip J. Anderson aroused by Harold Lindsell’s The Battle for North Park Theological Seminary the Bible (1976). Chicago, Illinois Second, the writers explicitly reject the di- visiveness that frequently has plagued evan- The Gospel in America: Themes in gelicalism. This is evident in both the chari- the Story America’s table spirit of their writing and the manner of Evangelicals , by in which they explain the complex and often John D. Woodbridge, Mark A. Noll tangled roots of the evangelical heritage. and Nathan O. Hatch. Zondervan Pub- Chapter seven does an especially fine job of lishing House, Grand Rapids, Mich., chronicling the tragic story of division and separation in American Protestant history. 1979. Pp. 286. $9.95. Relatedly, by scrutinizing the weak spots One unheralded aspect of the conservative of evangelical history and raising some search- Protestant resurgence during the past decade ing questions, the book performs a distinct has been the steady maturation of evangelical service. During the 1970s the evangelical historiography, partly advanced by the schol- movement has attained some measure of a arly endeavors of the three authors of The rather unaccustomed popularity, particularly Gospel in America. John Woodbridge (Trini- since Jimmy Carter’s presidential campaign ty Evangelical Divinity School) previously of 1976. Yet behind this public recognition co-edited The Evangelicals: What They Be- and esteem lurks the perils of an uncritical lieve, Who They Are, Where They Are triumphalism and a blind cultural conform-

Changing (1975), a provocative collection of ity. The Gospel in America is a helpful, if essays by a wide variety of historians and implicit, antidote to both of these dangers. theologians. Mark Noll (Wheaton College) Some weaknesses of the book also warrant and Nathan Hatch (University of Notre attention. Its organization, which is thematic Dame) both have contributed to the study rather than chronological, will pose problems of eighteenth century church history with for professors who want to utilize it in the Christians in the American Revolution (1977) classroom. This structure demands numerous and The Sacred Cause of Liberty: Republican parenthetical references to other parts of the Thought and the Millennium in Revolution- book, forcing the reader into a continual ary New England (1977), respectively. flipping back and forth between chapters. In the present volume, these young evan- Further, some important topics are discussed gelical historians survey the important per- in more than one place in the book. For the sonalities, movements and events of their First and Second Great Awakenings, both tradition from the perspectives of theology, covered in chapters one and five, such a the church, and the role of evangelicals in breakdown appears artificial and contributes the nation and society. The result is a lively to a fragmented picture of revivalism. In account that combines narrative, interpreta- short, the authors’ thematic approach some- tion and subtle exhortation. Even hymnody times separates too neatly the life of the commands a place, helping to supply creative mind from other forces in American church chapter titles. history. Three chief virtues stand out in this book. The scope of the book poses additional First, the authors strike a reasonable balance problems. In the introduction, the writers between the past and present, demonstrating consciously limit their coverage by noting their genuine interest in current ecclesiasti- that “we have neglected many important cal problems, yet without becoming absorbed aspects of evangelical life,” and then listing THE PRINCETON SEMINARY BULLETIN 30i

the intended omissions. But this warning fails Greek papyrus manuscript, which was edited to eliminate the difficulty of grasping the with an English translation by Campbell fullness of “the gospel in America” apart Bonner (1937). More recently there were dis- from the dynamism of the missionary enter- covered at Qumran fragments in Aramaic prise, the frustrated efforts of early evangeli- and Hebrew (representing the remains of cal feminists, the tenacity of slave religion, ten or more separate manuscripts); these and the vitality of independent black church- were edited by Jozef Milik, with an English es, all of which receive minimal attention. translation by M. Black (1976). Finally, the overall accuracy of the book Now, with the assistance of Edward Ullen-

is marred at a few points. For example, there dorf, Michael Knibb has produced a new edi-

is a puzzling reference to Ffarold Carswell tion of the Ethiopic text, based on an eight- manuscript in the Rylands (p. 13), a Nixon appointee to the Supreme eenth-century John Court who was rejected by the Senate. The University Library (Eth. ms. 23), supported context calls for a representative of the by evidence from two dozen other Ethiopic Southern Baptist Convention, so the name of manuscripts as well as evidence from Ara- W. A. Criswell of the First Baptist Church maic, Coptic, and Greek witnesses.

in Dallas would fit better. Some more ob- Volume 1 gives the Ethiopic text and ap- vious mistakes include (i) dating Harold paratus; in Volume 2 Knibb provides a suc- Ockenga’s call for a “New Evangelicalism” cinct introduction, translation, and commen- in i960 instead of 1947 (p. 127); (ii) repeat- tary. In the latter all significant Aramaic ing Sydney Ahlstrom’s erroneous account of evidence from the fragmentary Qumran Joseph Smith’s death (p. 218); and (iii) in- manuscripts is presented and discussed. correctly putting the Wesleyan Methodist sep- In view of Jude’s quotation (verses 14-15) from Chapter 1 of Enoch, as well as the sup- aration in 1841 rather than 1843 (P- 235 )- Yet such deficiencies are outweighed by many position that the frequently recurring expres- strengths, and this volume will become a sion “Son of Man” influenced the Gospel standard text on the history of American writers, the book of Enoch has been of evangelicalism. perennial interest. Its 108 chapters, a farrago James A. Patterson that comprises portions of the Book of Noah, Toccoa Falls College the Book of the Heavenly Luminaries, the Toccoa Falls, Ga. Dream Visions, and an Apocalypse of Weeks, are now available in a scholarly, up-to-date edition that leaves little to be desired. Al- Ethiopic Boo\ Enoch, a The of New though accepted as authoritative by the Ethio- Edition in the Light of the Aramaic pian Church, other Christian readers will

Dead Sea Fragments. Vol. 1, Text and not find it difficult to understand why the Apparatus Introduction, Trans- book was not approved by the Greek and ; Vol. 2, Latin Churches. It was, in fact, not a matter lation and Commentary by Michael A. , of synods and councils excluding it from

Knibb. Oxford University Press, New the canon; it excluded itself. N.Y., Pp. xvi v York, 1978. + 428; Bruce M. Metzger + 260. $78. Miscellanea Neotestamentica, ed. by A full text of the Ethiopic book of Enoch first came to the attention of European schol- T. Baarda, A.F.J. Klijn, and W. C. ars in the great traveler, 1773 when Abyssian van Unnik. 2 vols. E. J. Brill, Leiden, James Bruce, brought back with him several 1978. Pp. ix + 227; ix + 217. Gld. 104 manuscripts of this long-forgotten book. Ed- each. ited in 1838 at Oxford by Laurence, and in 1851 at Leipzig by Dillmann, this pseu- These two volumes contain twenty-one depigraphic book was studied also by R. H. studies bearing upon the New Testament, and Charles, who published what has remained are published by way of celebrating the for many years the standard commentary twenty-fifth anniversary of the “Studiosorum (1912). Subsequently portions of the last Novi Testamenti Conventus,” a society of chapters of the book came to light in a Dutch and Flemish scholars and graduate 302 THE PRINCETON SEMINARY BULLETIN students interested in advanced New Testa- ate their postponed Passover). B.M.F. van ment studies. Four of the studies are in Iersel and A.J.M. Linmans analyze the Mat- German, two in French, and the rest in thean and Lukan accounts of the Storm on English. The first volume opens with an the Lake in the light of form-criticism, Re- informative survey of “The Study of the dactiongeschichte, and structural analysis. New Testament in the Netherlands, 1951- They conclude that, while the structuralist 1976,” by the late W. C. van Unnik, who method has a clearer relevance to the average until his lamented death recently was gen- reader of the Gospels than the other two erally acknowledged as the doyen of New methods, it must, however, remain subor- Testament studies in Holland. Here not only dinate to historical inquiry and can offer

is the origin of the Conventus described, but no more than an aid within form-criticism also a most interesting analysis is offered and Redactiongeschichte. P. W. van der of the impressive contributions made by Horst investigates the meaning of Eph. 5:4 Dutch and Flemish scholars during the past (“nor levity, which is not convenient” RSV) quarter of a century to the on-going work in order to answer the question in the title of understanding the New Testament in the of the essay “Is Wittiness Unchristian?” Af- context of the Graeco-Roman world. All of ter examining in many extra-Biblical con-

this is told in van Unnik’s inimitable style, texts the usage of the Greek word entrapelia

and is concluded with an appendix listing (translated “jesting” in the King James ver- doctoral dissertations in the field of the New sion of Ephesians), he concludes that “the Testament, defended at Dutch universities, warning in Eph. v. 4 need not be read as I95I-I975- a denouncement of humour and wittiness The other contributions to volume 1 in- in the church.” careful editing of a clude J. Smit Sibinga’s From these eight contributions to the two leaf, now at Amsterdam, from a small vel- volumes one can appreciate something of the lum codex dating from the early fifth or range of the New Testament studies that late fourth century and containing part of awaits the reader. The editors are to be com-

the Greek text of I Cor. 15:10-25. F. Neirynck mended for bringing together such a sym- discusses the so-called “Western non-interpola- posium of good things. Would that other tion” at Luke 24:12, and concludes that the countries were also able to supply, in propor- apparatus of the United Bible Societies Greek tionate measure, such a range of solid and New Testament errs in citing patristic and substantial research. Palestinian Syriac evidence in support of the Bruce M. Metzger omission of the passage. T. Baarda offers a characteristically thorough discussion of the Israelite and Judaean History, by question of “The Author of the Arabic Dia- H. Hayes and Maxwell Miller tessaron,” concluding that “as long as there John J.

is no decisive proof to the contrary the name (The Old Testament Library). The of the translator should be none else than Westminster Press, Philadelphia, Pa., ’Abu’l Farag ‘Abdu’llah ibn at-Tayyib.” H. J. 1977. Pp. 736. $25.00. de Jonge, continuing his valuable biblio- graphic studies of the edition of the Textus Reading through this, one of the most Receptus published by the Elzeriers at Leiden recent and comprehensive histories of an- in 1633, sets forth convincing proof that the cient Israel, one cannot help but be over- editor was none other than Jeremias Hoelz- whelmed by the enormity of the historians’ lin, who was professor of Greek at Leiden subject matter. Indeed, it is no wonder that from 1632 to 1641. this work was divided among numerous The second volume contains two chrono- scholars for the present volume, for the task

logical studies, one by J. van Bruggen on of mastering the often intricate problems of the year of the death of Herod the Great one historical period alone—much less the (it was shortly before 1 Nisan 4 B.C.), and sweep of some two thousand years—is more the other by H. Mulder on John 18:28 and than enough for a single contributor. More-

the date of the crucifixion (Jesus ate the over, not only is the book thorough in terms Passover on 14 Nisan and died on 15 Nisan, of chronological coverage, it is also a vast at the time the members of the Sanhedrin compendium of bibliographical information. THE PRINCETON SEMINARY BULLETIN 303

The general bibliography at the beginning age and connected with the Aramaeans is supplemented at each major section rather than the Amorites (Middle Bronze). throughout the book by extensive additional The migration from Mesopotamia is a sec- and recent listings. There are also charts on ondary construct, and Clark abandons the the chronology of the monarchical period, “sedentarization/immigration model.” Only indexes of names and subjects, authors, and the promise of a son—and not the promise biblical passages, as well as a number of of land—is original in the Abraham tradi- maps. tions. Those who were brought up on the stand- Surely some of the greatest surprises for ard histories of John Bright and Martin Noth most readers will come in ch. 3 (Thomas L. will find both surprises and familiarities in Thompson and Dorothy Irvin). Here is dis- this volume. By and large, the surprises come cussed not only the texts recounting the in those initial chapters dealing with pre- exodus-wilderness traditions (primarily Exo- monarchic Israel, while the familiarities are dus and Numbers), but also those which found in the rest of the book. This, of course, relate the story of Joseph. Those readers is due to the nature of available historical who are familiar with Thompson’s work on documents and other data, but also at least the patriarchal period will perhaps not be in part to the way in which various contrib- so surprised by his skepticism regarding the utors read the available data. It is thus in- historicity of the exodus and Joseph stories. evitable that differences of opinion arise He concludes that “there is no extra-biblical when different contributors interpret over- evidence nor any biblical material that al- lapping periods, and these differences for- lows the historian to reconstruct a historical tunately have not been expunged or harmo- base or context for the Joseph and Moses nized by the editors. narratives other than that of the later Israel The book opens with an illuminating and sometime before the formulation of the pen- learned introductory essay entitled “The his- tateuchal traditions” (166). In further dis- tory of the study of Israelite and Judaean cussion, Thompson extends his analysis to the history” (John Hayes). Having traced the whole Pentateuch and, in language which developments in biblical historiography from sounds very similar to Hans Frei ( The Eclipse “ the Hellenistic period to the present, Hayes of Biblical Narrative), declares that ‘Events’ suggests that three major approaches can be are not related in these stories, but rather delineated among current critical historians: meaningful events form the substance of the the archaeological, the traditio-historical, and narration, and this meaning is in terms of the socio-economic. Perhaps the last of the the form of the literature, the development three is less familiar (its two best known of a motif, or the expansion and elucidation contemporary proponents are Mendenhall of a theme” (177). With this, the rest of and Gottwald), but it is well-represented in the chapter turns to an interpretation of the this volume. This is particularly the case exodus and Joseph stories as narrative, not in the discussion of the patriarchal traditions as history. (William G. Dever and W. Malcolm Clark). In contrast, the chapter on the Israelite

Dever’s introductory section presents the in- occupation of Canaan (J. Maxwell Miller) tense and often controversial work which has considerably more respect for the bibli- has been done on Western Semitic “nomad- cal materials as sources for historical recon- ism.” In general agreement with the syn- struction. Miller analyzes the problems in thesis of de Vaux, Dever insists on the impor- these materials themselves, the relevance of tance of the evidence from ancient Mari, and extra-biblical sources and archaeological evi- argues for a complex “dimorphic” social dence, and the various possibilities for recon- structure composed of urban elements along- struction (e.g. pan-Israelite invasion; peaceful side rural “semi-nomadic pastoralists who settlement of separate tribes; peasant revolt). were partly settled.” In treating the patriar- Finding difficulties with all of the latter chal stories themselves, Clark has more prob- (especially Mendenhall’s peasant revolt), Mil- lems with de Vaux than does Dever. Clark ler concludes that “the one thing which can himself suggests that “the patriarchal period be said with confidence is that the process is a theological construct” of traditions origi- by which Israel gained possession of the land nating in the Late Bronze and Early Iron remains unclear” (279). Miller himself sug- 304 THE PRINCETON SEMINARY BULLETIN gests that the establishment of “Israel” clearly ically trustworthy guide to the history of involved some warfare, but the development ancient Israel from the second millennium of a “pan-Israelite consciousness” was very B.C.E. to c. 75 C.E. would do well to pur- gradual and still quite loose at the time of chase this volume. The book is perhaps at the rise of the monarchy. Some “semi-no- its best in reproducing the recent and often madic transhumance and gradual sedentari- heated debate concerning the very nature of zation may have been a contributing factor,” historical investigation of this difficult period but there was no nomadic invasion. The (and again, especially of premonarchical Is- general period for this long and complex rael). The reader who is searching for un- occupation was 1200-1000 (281). ambiguous answers to complex questions con- Like the preceding chapter, the one of the cerning historicity will find few of them period of the judges and the rise of the mon- here. While some sections seem to go too archy (A.D.H. Mayes) opens with a discus- far in denying even the possibility of his- sion of the literary strata in Judges and 1 torical reconstruction (notably Thompson Samuel, discusses the problems in various and Irvin), the thorny problems involving reconstructions, and proceeds to a tentative sources and method should have a sobering formulation by the contributor. Mayes rejects effect on even the most ingenuous reader. the classic description of the “amphictyony” In any event, few should be able to go from as constructed by Martin Noth. Moreover, this book to the pulpit or the lectern and he concludes that no real history of the make the kind of unconsidered historical Judges period can be written, but only generalization which this reviewer has often sketches of isolated incidents and pictures heard (and no doubt uttered!). of what life may have been like in a time Thomas W. Mann of much sociological ferment. Similar to Mil- ler, Mayes argues that there were only hit- or-miss steps toward tribal unity in this pe- Near Eastern Religious Texts Relat- riod (e.g. as a result of the battle with ing to the Old Testament , ed. by Walter Sisera and of the rudimentary monarchy of Beyerlin (The Old Testament Library). Saul). The monarchy itself is seen as an Westminster Press, Philadelphia, inevitable and natural development rather The than an alien institution. Pa., 1978. Pp. 288. $20.00. With the chapter on the Davidic-Solomonic the first As indicated in the introduction to this kingdom (J. Alberto Soggin) for time we enter “the arena of history proper” book, the impact of discoveries of ancient Near Eastern texts and iconography in the (332). Despite propagandistic and novelistic tendencies, much of the biblical material ren- last century on biblical interpretation has been ders firm historical evidence. Soggin sees the enormous. Our increased knowledge of the Davidic empire in the light of ancient Near history, religion, and culture of ancient Is- Eastern imperialism, including a deliberate rael’s neighbors has profoundly altered the policy of syncretism in order to develop way in which we approach some of the most “something like a national religion” (362). basic issues in Old Testament research—for Soggin also alters two terms introduced by example, the relationship between myth and history, or between religion politics. Alt, that of the “personal union” (especially and The this is place in David) and of the city state (at times it purpose of volume to into the hands of specialist and non-specialist alike is not clear whether the alterations are shared by the author of the following chapter, Her- a highly selective sampling from a wide va- bert Donner). riety of primarily literary sources (the fif- teen illustrations and four plates are inter- It is hardly feasible to give a summary esting but not significantly the of the rest of this volume; at any rate, as do add to already indicated above, the basic revisions volume). The basic criteria for selection are indicated the title: the texts be of of what might have amounted to a concensus in must chiefly religious interest, and they must be a number of years ago are to be found pri- related to material in the Testament. marily in the first five chapters. As for the Old Needless to say, there are problems involved book as a whole, those who want an up- to-date, comprehensive, informative, and bas- with such criteria. For example, does the THE PRINCETON SEMINARY BULLETIN 3°5 omission of Mesopotamian and Hittite legal high on their priority list, either for reading texts, many of which provide striking paral- or for purchase. Given the demands of par- lels to Old Testament laws, mean that such ish work, that is certainly understandable. texts (or at least their biblical counterparts) However, from my experience, the training are not in any sense “religious”? On the one gets in seminary often does little more other hand, who determines relationship to than introduce the subject of ancient Near the Old Testament, and by what criteria? Eastern texts second hand. Students rarely

While this question is answered in general have the opportunity to read such texts on

(xxi, xxii), the process of selection is at least their own, and thus to arrive at some inde- open to criticism. Nevertheless, within the pendent judgments regarding the religion of limited purpose of the collection, the process the Old Testament vis-a-vis its environment. of selection is reasonable. Many may well be surprised to find that

Another potential problem is at least an- such an endeavor can be an exciting experi- swered in principle. Such a collection often ence, and that the world of the Old Testa- at least implies that the texts contained there- ment, if not that of the ancient Near East in are of interest only because of their rela- in general, can come alive in ways which tionship to the Old Testament. Obviously, were never expected. In terms of this vol- many ancient Near Eastern scholars would ume, such an experience could easily be trig- not like such an implication, and would be gered by reading any of the following: the even more disturbed at the possibility that proverbial teachings of Amenemope (Egyp- “their” sources might be distorted to fit such tian); the excerpts from the Sumerian and a relationship. Such problems are at least Akkadian versions of the flood story; the recognized at a number of points in this curses in Esarhaddon’s vassal-treaty; or the volume. Frequently one discerns a pro- text written by the so-called “Sumerian Job.” nounced wariness of “parallelomania,” re- Above all, the comparatively extensive inclu- spect for the integrity of indigenous religious sion of the Baal cycle from the Ugaritic traditions, caution regarding interpretation texts of North Syria confronts the reader with out of context, etc. At the same time, and tales at once charming and grotesque, tales even given the limited scope of his book, which reflect the ancient wonder at the forces quite a few entries are no more than snippets of life and death, order and disorder, which of larger texts (cf. for example the excerpts vied for control over the world, a world from the so-called Akkadian “creation epic” both divine and human. Those who would [Enutna elish\, pp. 8of). Those who are not venture into this exciting—and theologically satisfied with such excerpts will have to turn stimulating—world of ancient Near Eastern to the numerous predecessors to the present texts would find this volume a helpful intro- volume, which are discussed on p. xxiii (the duction. best known is no doubt J. B. Pritchard’s Thomas W. Mann Ancient Near Eastern Texts Relating to the

Old Testament ). From Text to Sermon by Ernest Best. Despite the above problems, the book cer- , tainly accomplishes some of its major goals John Knox Press, Atlanta, Ga., 1978. by presenting numerous texts in competent Pp. 1 17. $5.95. translation which are available only in ob- scure journals, by providing helpful introduc- The title of this volume is somewhat mis- tions and notes to each text, and by includ- leading because it is suggestive of homiletical ing extensive indexes of names and subjects, guidelines or a workbook of methodology as well as biblical references. Translated for handling texts for sermonic purposes. Its by five European scholars, the book presents sub-title is more accurate for it represents texts from Egyptian, Mesopotamian, Hittite, what the author’s focus actually is: "Responsi- Ugaritic, and North Semitic extraction. It ble Use of the New Testament in Preaching.” includes quite a wide variety of genres: All this aside, Ernest Best, who is successor myths, hymns, royal decrees, prayers, prov- to William Barclay in the University of Glas- erbs, laments, prophecies, treaty curses, etc. gow, has given us a very useful book, es- No doubt most of the readers of the pecially for teachers of preaching in our theo- Bulletin will not place such a book as this logical schools. “Its purpose,” he states, “is —

306 THE PRINCETON SEMINARY BULLETIN to see how we get from Scripture to God’s lives of those to whom we communicate our message today, how the Word which was understanding” (p. 113). once embodied in the words of Scripture Over against the plethora of “how to” may be embodied in the words of the preach- books on preaching, this volume comes as er, how the Jesus who spoke to the readers a happy event because it deals with basics of Paul and John through their words may with perspectives upon the business of inter- speak to us now” (p. 7). preting the Word through preaching—and In the course of four very full chapters, provides, especially for seniors in theological Professor Best talks about and illustrates schools, a refining of their vocational focus those presuppositions without which the as they become preachers in an era of rapid preacher himself cannot understand Scrip- change. ture, much less interpret it as “a guide to Donald Macleod life and thought” (p. 8). Hermeneutics, he feels, “has now run to seed” and is active On the Preparation and Delivery of more as an approach to theology. The need Sertnons, by John A. Broadus (Fourth of the contemporary pulpit is for preachers to come to an understanding of both God Edition: Revised by Vernon L. Stan- and themselves. We hear an echo of Eduard field). Harper & Row, Pub., San Fran- Schweizer (“Preaching is taking words cisco, CA., 1979. Pp. 338. $8.95. once spoken and making them speak again”) when Best writes, “We want to un- The availability in a fourth edition of leash the Word that is in Scripture so that Broadus’ classic on homiletic theory will be it becomes God’s word to us today” (p. 8). noted with satisfaction among teachers of In his first chapter, Best discusses the na- preaching who find the hundred-year-old vol- ture of Scripture and how the interpretations ume to be of interest and value. Prefaces to of God’s Word were affected by the original three earlier editions bear the names of writers’ situation, culture, and world-view. Broadus, Dargan, and Weatherspoon, all of “All we possess,” he writes, “are interpreta- whom were well-known and highly respected tions; and these interpretations are phrased homileticians in the Southern Baptist tradi- by the cultures of the writers, colored by tion. Dr. Stanfield, who has served for twenty their world-views and precipitated by their years as professor of homiletics at New Or- situations” (p. 28). This does not mean, how- leans Baptist Theological Seminary, states his ever, that there is no absolute in Scripture. intention and method regarding Broadus’ “The absolute is the Word and not the words. book as follows: “(i) to delete material that

. . . It is Jesus, the risen Jesus, who holds has become dated and therefore less impor- the New Testament together” (pp. 31, 32). tant; (ii) to add material that is more con- The second chapter is a quick survey of temporary; (iii) to rearrange the contents to the character of the modern world to which make them conform to the regular sermon- the words of Scripture are addressed. Its vir- building task; and (iv) to call attention to tue lies in the concise way in which Profes- a broad range of homiletical literature” sor Best combines several perspectives (cul- (p. xi). tural, sociological, academic, religious, etc.) No one can find fault with Dr. Stanfield’s and indicates that “interpretation of Scripture work as a revisionist. What he set out to never takes place in a vacuum but by means do, he has done very well. Yet, one cannot of a theology” (p. 52). This leads into a avoid raising a caveat: in over thirty years third chapter, the longest (42 pp.), in which as a teacher of preachers, this reviewer has the writer outlines nine methods of interpre- never listed Broadus in a bibliography for tation of Scripture and illustrates how each student assignments. Why? As a handbook “is controlled by the theology of the person on the basic principles of rhetoric, it is com- who interprets” (p. 78). A concluding chap- prehensive, but as a textbook on preaching ter emphasizes the role of the preacher as one looks in vain for those biblical, theo- interpreter and his/her responsibility to frame logical, and liturgical perspectives which, if in every sermon “a new crystallization of adopted as presuppositions, would produce a Christ” which has already occurred in his/ very different treatise on homiletics, more her life and hopefully will “take place in the commensurate with the demand of the Chris- THE PRINCETON SEMINARY BULLETIN 307

dan pulpit in the latter quarter of this cen- that our self-realization, our fulfillment as tury. human beings, lies in our clear definition of Donald Macleod our goals, the rediscovery of a responsible will, and in our being nurtured by Christian

hope which is “one of the greatest life-giving The Meaning and Mystery of Being resources we have” (p. 181). Human by Bruce Larson. Word Books, this reflects , Like his other books, volume Inc., Waco, Texas, 1978. Pp. 201. $7.95. enormous reading and reflection. The author has read critically the whole range of con- After graduation from Princeton Theologi- temporary books on self-help, pseudo-psychol- cal Seminary, Bruce Larson served as a parish ogy, along with the definitive works of the minister. From there he went on to graduate traditional and/or classic psychological and studies in psychology at Boston University therapeutic schools. He avoids technical jar- and to become president of Faith at Work. gon and can discuss and deal with great

Presently he is Director of the Group Re- theological entities without naming them. search and Individual Learning Project with Each chapter emerges like a seemingly mis- his headquarters on Sanibel Island, Florida, cellaneous bundle, but in a final paragraph while his peripatetic itinerary of visits with the author clarifies and sums up the whole leading thinkers has taken him all around in a single sentence. the world. Over two million copies of his Larson’s readers—and they must be legion books have been sold. —are happy with the helpfulness of his writ- Larson’s books are popular because they ings. Most of us, however, wish his interests deal with those human issues and problems were to be claimed now by either of two the average person is troubled by or inevi- assignments: a basic book on what the “faith" tably raises. We are in pursuit of “the elusive is and a thorough, critical assessment of each concept of wholeness” (p. 19), but our failure of the classical and neo-classical psychological too often is in not seeing that our initial schools. search should be for our true identity and Donald Macleod BOOK NOTES by Donald Macleod

ARMSTRONG, James, The Urgent cal reflection among busy pastors, two in- dustrious clergymen “searched the Dogmatics Notv. Abingdon Press, Nashville, Tenn., for some of the most significant exegetical 1970. Pp. 160. ” $3.75. passages which occur in the ‘fine print’ (p. v). To encourage the use of these seg- This is not a new book. Your reviewer ments in sermonic preparation they kept in ran across it in a second hand book shop mind the Church Year and hence we have and, since he had read recently Bishop Arm- six groupings (God, Creation, Advent strong’s book on preaching, Telling Truth and Christmas, Epiphany, Lent and Easter, and (Word Books, 1977), there was some inter- Pentecost). This is a unique volume which est in seeing his homiletical theories and should find a place on every preacher’s ref- principles in practice. Here are thirteen ser- erence shelf. Its editors, John McTavish is mons written and published in the 1970s a parish minister of the United Church of when the younger generation was asking Canada, Bracebridge, Ontario, and Harold saucy questions of the Church and every Wells is Chaplain and Lecturer in Theology, other form of establishment. Apparently the National University of Lesotho, Rome. lingo of that period fascinated Bishop Arm- strong because he attempted to answer in kind and apparently with a measure of com- BERNSTEIN, Theo. M„ Dos, Don’ts municative success. He used the appropriate & Maybes of English Usage. New York idiom for each timely question and there is Times Book Co., York, N.Y., every evidence of his competency in respond- New ing firmly and fairly. The value in reading 1972. Pp. 250. $12.50. a book such as this one after ten years is The consulting editor for The blew York to note how quickly its sparkling immediacy Times, Theo. M. Bernstein, was regarded as has become dated (this is .not Armstrong’s “one of the best known authorities on the fault) but it does indicate that the sharp pertinency of questions put to the pulpit by use of the English language.” Two books people in any age depends upon the biblical especially among his earlier titles established and theological frame of reference into which his reputation for linguistic competence, the dialogue places them. Watch Your Language and Bernstein’s Re- verse Dictionary. This latest volume contin- ued the author’s injunction to all of us: Preaching BARTH, Karl, Through “Watch Your Language.” Particular grist for the Christian Year , ed. by J. McTavish his mill were sloppy usages, punctuation, & H. Wells. Wm. B. Eerdmans Pub. and origins of words (where does “gobbledy- gook” come from? “chauvinism?” “gyn- Co., Grand Rapids, Mich., 1978. Pp. archy?” Or when one says “a deafening si- 279. $6.95 (paper). lence” is he aware he is using a “oxymo- ron?”). But his overall complaint was “that Like Barth’s own Church Dogmatics, this English usage is becoming English loosage: book by virtue of its size, fine print, over- bad grammar, an excess of slang, too many sized pages daunts all but the more eager words to express something simple, pom- student. Nonetheless, the idea of this volume posity and pretentiousness and lack of clar- and the effort by its editors to complete it vi). was not are factors worthy of highest praise. Con- ity” (p. Nevertheless, Bernstein fronted by the twin hurdles of the length overly pessimistic; he discerned “tiny signs of Barth’s Church Dogmatics (thirteen vol- that today’s younger generation is getting umes containing over six million words) and away from the I-could-care-less attitude of the growing neglect of biblical and theologi- yesterday’s younger generation. ... I do THE PRINCETON SEMINARY BULLETIN 3°9

hope for a slow and constant reform.” A Here is the essence of simplicity which beginning could be made by re-thinking his Hampe says is “the result of spiritual ma- own argument for the grammatical accepta- turity.” These poems can be read in a matter bility of that new linguistic monster “and of minutes, but Hampe’s interpretative essays more importantly.” (Theodore Bernstein died (pp. 37-92) add immeasurably to our under- this past summer. The New Yor\ Times standing of Bonhoeffer’s lines because he commented: “Ted will be missed, not only illumines the desperate context in which by The Times but by many writers who originally the German martyr composed worshipped good writing and were helped them. by him.”)

JACQUET, C. H., Jr., Yearbook^ of BIRKBECK, John, A Private Devo- American and Canadian Churches, tional Diary. John Knox Press, Atlanta, 7979. Abingdon Press, Nashville, TN, Ga., 1975. Pp. 188. $5.95. 1979. Pp. 278. $12.95.

The editor of the British edition of The Begun in 1916 under the auspices of the Upper Room and editor-in-chief of Drum- Federal Council of Churches, this Yearbook^ mond Press, John Birkbeck, has compiled a has appeared in forty-seven editions from the rich collection of brief selections from the pen and researches of a number of editors. Scottish devotional tradition. In the Preface, The 1979 edition, under the editorship of David H. C. Read writes, “Scotland has long Constant H. Jacquet, Jr., assisted by Mrs. been regarded as a fount of theology, but few Alice Jones, originates in the Office of Re- associate the Kirk with devotional literature. search, Evaluation, and Planning of the Na-

Yet, there is a wealth of material available tional Council of the Churches of Christ in illustrative of the preaching and teaching the U.S.A. (475 Riverside Drive, New York, that has nourished the piety and Christian NY 10027). This compilation consists of four practice of the Scot from the earliest days.” parts: I. A Calendar for Church Use; II. Arranged for each day of the calendar year Directories (a two-hundred page listing of these quotations are of singular quality: each all religious denominations in the USA and one “says something.” This volume takes a Canada, co-operative and auxiliary organiza- rightful place beside John Baillie’s classic tions, councils etc.) III. Statis- of churches, ; Diary of Private Prayer and, as James S. tical and Historical Section; and IV. An Stewart comments, “It will bring comfort, Index. Few reports of personnel and statistics strength, and spiritual sustenance to all who can equal this volume in its attempt to em- read it.” brace data about so “extremely diverse a set of institutions” as the religious life of the

American continent represents. It is not in- BONHOEFFER, Dietrich, Prayers tended for fireside reading. As a handy ref- Press, from Prison. Fortress Philadel- erence book for church executives and com- phia, Pa., 1978. Pp. 94. $3.50. mittees, it is indispensable.

This modest paperback contains eleven The prayer poems by Dietrich Bonhoeffer with McCUTCHEON, James N, commentary by Johann C. Hampe, a well- Pastoral Ministry. Abingdon Press, writer known theological of Munich. These Nashville, TN., 1978. Pp. 144. $6.95. writings come from Bonhoeffer’s life in pris- on from 1943 to 1944 and are, as Hampe Out of the experiences and lessons of indicates, “dominated by the desire to state twenty-two years in the pastoral ministry, something, to communicate an experience” James N. McCutcheon has given us a mono- and “remain an independent testimony to graph which is a rare combination of sincer- their author’s account of himself.” Bonhoeffer ity and competence. Presently, in the Wayzata does not intend to be a poet; his motivation Community Church in suburban Minne- is witness. “They are more the voice of a apolis, Dr. McCutcheon is serving his third man at prayer than that of a poet” (p. 44). parish, after earlier pastorates in Michigan 3io THE PRINCETON SEMINARY BULLETIN and Massachusetts. His intention in writing pens have put many of our thoughts into is expressed plainly at the outset, “This is more succinct phrases and provocative se- a book by a parish minister, for parish min- quences and to quote in such instances is isters, about the parish ministry” (p. vii). In obviously an attempt to engage the support seven cogent chapters, McCutcheon discusses of sharper insights. an equal number of facets of the professional The compiler of this volume, Laurence J. ministry and, although he writes with a Peter, is a Canadian, an alumnus of Wash- homely honesty which may seem foreign to ington State University. He has been some- the jargon of the experts, no practicing pas- time professor at the University of British tor can or will gainsay the truth of his theses. Columbia and the University of Southern Any Protestant clergy can read this slim vol- California; since 1970 he has been writing ume with much profit after a year in the independently in the area of textbooks under parish. Earlier would be too soon. Later the general title of Competencies for Teach- would be an unfortunate omission. Happily ing- if all of us could say at any time, with Dr. This dictionary is one of the best to this McCutcheon, “I would never want to be any- date. The sources range from among the thing else but a parish minister.” savants of history to average persons who said great things and said them well. Sub- jects are arranged in alphabetical order and MEETER, Merle (ed.), The Country authors are listed in a handy index. Every the Risen King : An Anthology of of quotation is brief, arresting, and very quot- Christian Poetry. Baker Book House, able. (Available in the United States at Wil- Grand Rapids, Mich., 1978. Pp. 446. liam Morrow and Co.) $12.95. PHILLIPS, E. Lee, Prayers for Wor- Merle Meeter, who is an associate profes- sor of English at Dordt College in Sioux ship. Word Books, Waco, Tx., 1979. Center, Iowa, has given us a splendid an- Pp. 148. $8.95. thology of poems by more than 120 Christian This little book bears the marks of a writer poets. Two thirds are contemporary; the other one third come from earlier centuries; who evidently has taken pride in his subject. Moreover, in choice of paper, printing and all of them, however, emerge from the poet’s binding, the publisher has done an artistic own religious experience. The poems are ar- tasteful job; hence this volume qualifies ranged in alphabetical sequence according to and to be presented to anyone as a suitable me- author’s names and an index of titles is pro- over vided. The editor includes brief biographies mento or token of esteem. Here are prayers for worship, classified according of the contemporary poets which is a useful 200 themes, liturgical pastoral reference guide when a quotation needs to emphases, and occasions. The author, who is a minister fuller identification. This is a presentation volume which any recipient will cherish. with a doctoral degree from Vanderbilt, exhibits gifts very much above average in literary imagery, freshness of devotional con-

PETER, Laurence J., Quotations for cepts, and describing the faults and needs Our Time. Souvenir Press Ltd., Lon- of our human nature. At times he writes as if he had come newly from Wordsworth, don, 1978. Pp. 540. ^ 5-95 ($12.55). Hopkins, or Houseman; then he addresses Every preacher should have on his or her us (or God) as one who moves and lives in handy reference book shelf several dictionar- the concretely real. The pastoral prayers ies or encyclopedias of great quotations. No especially in this collection are well done; thoughtful preacher will reach for a smart some others—like the Introduction—are quote merely to add sparkle to an otherwise vaguely poetic and hence our human sins pedestrian paragraph or run the risk of hav- are tranquilized by such terms as “unadjust- ing to bluff when a perceptive parishioner ment,” “unaligned,” “embracing regional- inquires about the broader context. Never- isms,” “camping on the periphery,” etc. Nev- theless, significant and familiar voices and ertheless, these prayers are a blend of fine —

THE PRINCETON SEMINARY BULLETIN 311

art, devotion in large measure, and sensitivity The poetry of Karol Cardinal Wojtyla is to a wide range of our human-ness, by a of more than passing interest for he is now writer to whom prayer is conversation with Pope John Paul II, spiritual leader of the God and who realizes that such calls for the world’s 700 million Roman Catholics (the best of our verbal expression, literately and tally is slightly inflated; they have not devouonally. “purged the roll” lately). Wojtyla hails from

“officially atheistic Poland” and is the first SHAW, H. Curtis, Temptation and non-Italian to serve as Pope in five centuries. These poems have been translated by Release. Vantage Press, New York, Jerzy Peterkiewicz, a native Pole, who is currently N.Y., 1978. Pp. 82. $6.95. professor of Polish literature at the University

This is a little book written from and to of London. Written while Wojtyla was still the heart of the modern parish and its claims a parish priest and under a pseudonym upon the ministry. An alumnus of Princeton “Jawien” (meaning “to come to light”), these Theological Seminary, Dr. Shaw writes with lines reflect a unique combination of echoes warmth and understanding. There are eight of Scripture, lowly toil and domestic service, chapters, each of which brings a human and spiritual aspiration. Imagery and meta-

problem into focus and provides helpful phor abound: “I feel I am still on that lake analyses and therapies from parallels with shore, gravel crunching under my feet persons and encounters from Scripture. The and, suddenly Him.” “Women typing eight author is not isolated writing, from modern hours a day: black letters hang from red- thinking, or creativity; his message and con- dened eyelids.” “Some hands are for toil; viction about it are large assets in the varied some for the cross.” These poems provide type of ministry he pursues. for us some insights into the unofficial views of the Pontiff which will help doubtlessly WALLIS, Charles L., The Ministers to make his official ones more credible. Manual (1980 Edition). Harper & Row, Pub., San Francisco, Ca., 1979. Pp. 280. Women in the Pulpit ed. , by Church $8.95. Employed Women (c/o Ms. G. Hein- Among a multiplicity of debts owed by bockel, Room 1020, 475 Riverside Drive, preachers to Charles L. Wallis is his pains- N.Y., taking continuation of the former Doran’s New York, 1978). Pp. 60. $3.00 Ministers Manual. Varied uses are made of (paper). compendia of this character but only the best of intentions can be attributed to its Few books of sermons written and edited editor. Professor Wallis provides the average by women are available. Recently a group preacher with a handy reference book, an at New York’s Interchurch Center, calling encyclopedia of indexed ideas, a treasury of themselves “Church Employed Women,” ed- illustrations, but chiefly a major section of ited a mimeographed collection of eleven ser- resources for presenting the Christian Year. mons by representative ordained women who Group leaders, Sunday School teachers, and hold various positions throughout the church; worship planners, as well as preachers, find seven of them are regular pastors, the others not only much factual materials here but also are either in administration or candidates in reflective passages from some of the best re- theological schools. These sermons are among ligious writers of the ages. the better products we have read, and we are encouraged by the greater breadth of WOJTYLA, Karol, Easter Vigil and sermonic concerns than some minority groups Other Poems. Random House, New hitherto have featured. York, N.Y., 1979. Pp. 82. $5.00. Donald Macleod ADDRESSES OF PUBLISHERS

Abingdon Press, 201 Eighth Avenue South, Nashville, TN 37203 Augsburg Publishing House, 426 South Fifth Street, Minneapolis, MN 55415 Baker Book House, 1019 Wealthy Street, S.E., Grand Rapids, MI 49506

E. J. Brill, Oude Rijn 33-35, Leiden, The Netherlands Cornell University Press, 124 Roberts Place, Ithaca, NY 14850 Wm. B. Eerdmans Publishing Co., 225 Jefferson Street, S.E., Grand Rapids, MI 49502 Epworth Press, 2 Chester House, Pages Lane, London, England Nio iPZ Fortress Press, 2900 Queen Lane, Philadelphia, PA 19129 Harper & Row, Publishers, 1700 Montgomery Street, San Francisco, CA 941 11 John Knox Press, 341 Ponce de Leon Avenue, N.E., Atlanta, GA 30308 New York Times Book Company, 3 Park Avenue, New York, NY 10016 University of Notre Dame, Notre Dame, IN 46556 Oxford University Press, 200 Madison Avenue, New York, NY 10016 Random House, 201 East 50th Street, New York, NY 10022 Seabury Press, 815 Second Avenue, New York, NY 10017 The St. Andrew Press, 121 George Street, Edinburgh, Scotland EH2 4YN

S.P.C.K., Marlebone Road, London, N.W. 1, England Vantage Press, 120 West 31st Street, New York, NY 10001 The Westminster Press, 925 Chestnut Street, Philadelphia, PA 19107 World Books, Inc., 4800 West Waco Drive, Waco, TX 76701 Zondervan Publishing House, 1415 Lake Drive, S.E., Grand Rapids, MI 49506 A lively overview of the last thirty-five years of theological thinking.

OUR LIFE IN GOD’S LIGHT: ESSAYS BY HUGH T. KERR edited by John M. Mulder Illustrated with photographs

With tributes to Dr. Kerr by John A. Mackay, James /. McCord, and F. W. Dillistone

How religious thinkers have responded to the many changes we have had to make since World War II is a fascinating subject to explore. This collection of thirty-five articles by Hugh Kerr, taken from the pages of Theology Today in the years since it was first published, will provide thousands more readers with a vivid picture of religious reflections in the last thirty-five years. This period of time includes such great thinkers as Reinhold Niebuhr, Tillich, Barth, and Robinson, as well as issues as diverse as situation ethics, death of God theology and the theology of hope and liberation.

HUGH T. KERR is Benjamin B. Warfield Professor of Theology Emeritus, Princeton Theological Seminary. JOHN M. MULDER Assistant Professor of American Church History at Princeton Theological Seminary, has been associated with Dr. Kerr in the editing of Theology Today.

Available at your bookstore or direct from the publisher Yk* THE WESTMINSTER PRESS 925 Chestnut Street, Philo., Pa. 19107

TO ORDER: Send your check or money order and include postage and handling (10% of the total sales amount with a minimum of 50^ or a maximum of $3.00 per order) and add any applicable sales tax. SEND TO: The Westminster Press, 925 Chestnut Street, Philadelphia, Pennsylvania 19107.

OUR LIGHT IN GOD’S LIFE: ESSAYS BY HUGH T. KERR

copies of the cloth edition $12.50

copies of the soft cover edition $7.95 NAME STREET

CITY STATE ZIP PRINCETON THEOLOGICAL SEMINARY THE SUMMER SCHOOL 1980

June 9-27: J. Christiaan Beker, Paul's Letter to the Romans in the Church / Edward A. Dowey, Jr., Reformation: Catholic, Protestant, and Radical / Diogenes Allen, The Concept of Love / Thomas G. Long, Imagination and Biblical Preaching / Freda A. Gardner, Christian Education as Faith in Search of Understanding / James D. Anderson, The Management of Ministry / Staff of Counseling-

Learning Institutes, Counseling-Learning (Levels I and II).

June 30-July 18: J.J.M. Roberts, Isaiah / Henry Warner Bowden, Influential Lives in American Church History / Doris Donnelly, The Theology oi Forgiveness and Reconciliation / Donald Macleod, Pivotal Preachers: Past and Present / Sara Little, Foundations of Christian Education: Belief and Behavior / Harold L. Hunt, Leader- ship for Churches in Transition.

July 21-August 8: James A. Wharton, Theology and Narrative:

Studies in the Succession Document (II Sam. 9-20 ; I Kings 1 & 2) / Donald K. Swearer, Christianity and Non-Christian Religions / E. David Willis, The Theology and Practice of Prayer / Fred B. Craddock, How the New Testament Preaches / Donald M. Joy, Moral Development and Christian Education / Colin B. Archer & Timothy 0. McCartney, Cultural Factors in Ministry.

August 4-8 (Followed by one month of independent study): Robert McAfee Brown, Liberation Theology for North Americans / James G. Emerson, Jr., Theology of Pastoral Care for the 1980s: Its Plan- ning and Practice.

Each course carries credit for three semester hours in M.Div., M.A. and Th.M. programs. Provision is also made for unclassified students.

FOR FULL INFORMATION, WRITE:

D. Campbell Wyckoff, Director The Summer School Princeton Theological Seminary Princeton, New Jersey 08540

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