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A Pneumatological Vision of God: the Holy Spirit and Classical Theism's Doctrine of the Divine Attributes

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A Pneumatological Vision of God: the Holy Spirit and Classical Theism's Doctrine of the Divine Attributes A PNEUMATO LOGICAL VISION OF GOD: THE HOLY SPIRIT AND CLASSICAL THEISM'S DOCTRINE OF THE DIVINE ATTRIBUTES by Andrew K. Gabriel, B.Th., M.A. A dissertation submitted to the Faculty of McMaster Divinity College in partial fulfillment of the requirements for the degree of Doctor of Philosophy McMaster Divinity College Hamilton, Ontario 2010 Doctor of Philosophy McMASTER DIVINITY COLLEGE Hamilton, Ontario TITLE: A Pneumatological Vision of God: The Holy Spirit and Classical Theism's Doctrine of the Divine Attributes AUTHOR: Andrew K. Gabriel SUPERVISORS: Steven M. Studebaker James C. Peterson Clark H. Pinnock NUMBER OF PAGES: viii+ 341 11 McMASTER DIVINITY COLLEGE Upon the recommendation of an oral examining committee, this dissertation by ANDREW K. GABRIEL is hereby accepted in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in CHRISTIAN THEOLOGY ~SM;nmary uperv1sor rSeeondary~~- Supervisor- C --..Pvn~ rp;··c.d·~ External Examiner ~J..L ~ Academic Dean Date: January 22, 2010 1Il ABSTRACT "A Pneumatological Vision of God: The Holy Spirit and Classical Theism's Doctrine of the Divine Attributes" Andrew K. Gabriel McMaster Divinity College Hamilton, Ontario Doctor of Philosophy, 2010 Historically, pneumatology has had little influence on the Christian doctrine of God. In particular, although Christians throughout the ages have defended the deity of the Spirit, they have not adequately taken the economic activity of the Spirit into consideration when formulating the doctrine of the divine attributes. In an effort to correct the historical lack of influence that pneumatology has had on the doctrine of the divine attributes, this book advocates and explores the potential of a pneumatological approach to the doctrine of the divine attributes by presenting pneumatological revisions to classical theism. The thesis of this book is that a pneumatological approach to the doctrine of God recovers an emphasis on divine immanence, which has been marginalized by classical theism's imbalance toward divine transcendence. After the introductory chapter, chapter two illustrates how classical theism neglects the doctrine of the Trinity (and pneumatology in particular) in its formulation of the doctrine of the divine attributes and how classical theism privileges divine transcendence. Chapter three provides a review of how process theologians, evangelical theologians, and trinitarian theologians critique and revise classical theism and displays how contemporary theologians have only begun to develop a pneumatological approach to the doctrine of IV the divine attributes. Chapter four continues by recommending a pneumatological approach to the divine attributes. The remainder of the book illustrates how pneumatology provides a way to revise the classical accounts of divine impassibility, immutability, and omnipotence. In contrast to classical conclusions regarding these doctrines, pneumatological perspectives on the doctrine of the divine attributes portray God as suffering, changing his presence, and exercising his omnipotence kenotically. v CONTENTS Chapter Page 1. SETTING THE CONTEXT FOR THE PNEUMATOLOGICAL THESIS 1 The Thesis Classical Theism Transcendence and Immanence Divine Immanence in the Holy Spirit Methodology and Context A Brief Outline of the Book 2. CLASSICAL THEISM 15 Introduction Classical Theism The Attributes of God According to Classical Theism Characteristics of Classical Theism Conclusion 3. CONTEMPORARY CHRISTIAN RESPONSES TO CLASSICAL THEISM 69 Introduction Process Revisions of Classical Theism Evangelical Revisions of Classical Theism Trinitarian Revisions of Classical Theism Conclusion Vl Chapter Page 4. RECOMMENDING A PNEUMATOLOGICAL APPROACH 140 Introduction Hindrances to a Pneumatological Approach The Growing Place for Pneumatology in Doctrine Rationale for a Pneumatological Approach to the Doctrine of God Defending the Pneumatological Approach Conclusion 5. PNEUMATOLOGICAL REVISIONS FOR THE DOCTRINE OF IMPASSIBILITY 190 Introduction Pneumatological Advantages in Discussions of Impassibility The Holy Spirit Suffers in Relationship to People The Spirit Suffering in Creation Clarifications and Qualifications of Divine Passibility Conclusion 6. PNEUMATOLOGICAL REVISIONS FOR THE DOCTRINE OF IMMUTABILITY 234 Introduction The Mutable Spirit: The Changing Presence of God The Immutable Spirit: The Faithful Presence of God Conclusion vii Chapter Page 7. PNEUMATOLOGICAL REVISIONS FOR THE DOCTRINE OF OMNIPOTENCE 278 Introduction The "Spirit" and "Power" in Theology and Scripture The Kenotic Power of the Spirit More Pentecostal Perceptions of the Spirit's Power The Spirit's Holy Power of Love Liberation Theology on the Power of the Spirit An Idealistic Pneumatology? Conclusion 8. A PNEUMATOLOGICAL VISION OF GOD 311 The Pneumatological Vision Potential Areas for Further Research BIBLIOGRAPHY 318 Vlll 1 CHAPTER 1 SETTING THE CONTEXT FOR THE PNEUMATOLOGICAL THESIS 1. The Thesis What do we understand by the word 'God'? What comes spontaneously to mind when we hear this term? Most likely the answer will be: Father. Or perhaps even more emphatically: the Super Father, who transcends the world and to whom we pray. What is sure, however, is that the word 'God' does not lead us in the first place to think of the Holy Spirit. This discloses a quite fundamental deficiency of our conscious faith and of our piety. 1 Heribert Miihlen's words express the background of and motivation for this book. Historically, pneumatology has had little influence on the Christian doctrine of God. In particular, although Christians throughout the ages have defended the deity of the Spirit, most have not adequately taken the economic activity of the Spirit into consideration when formulating the doctrine of the divine attributes. Few theologians have realized, as Jiirgen Moltmann has, that "an understanding of the unique personhood of the Spirit is ... decisive for the understanding of God in general."2 Those who have realized this have begun to develop the implications of this notion. In many cases however, pneumatology has been treated as an appendage to or separate from the doctrine of God and separate from the doctrine of the divine attributes in particular. In an effort to correct the historical lack of influence that pneumatology has had on the doctrine of the divine attributes, this 1 Miihlen, "The Holy Spirit as Person," 11 (original emphasis). 2 Moltmann, The Spirit ofLife, 286. 2 book advocates and explores the potential of a pneumatological approach to the doctrine of the divine attributes by presenting pneumatological revisions to classical theism. In advocating for this approach, I seek to extend and develop the revisions to classical theism that many contemporary theologians are already proposing. The thesis of this book is that a pneumatological approach to the doctrine of God recovers an emphasis on divine immanence, which has been marginalized by classical theism's imbalance toward divine transcendence. This is of great significance because a person's concept of God shapes not only how they live and worship, but also their whole worldview. This chapter begins to set the context for the proposal of this book as it explains what is meant by classical theism as well as transcendence and immanence and then notes how pneumatology naturally serves as a corrective to classical theism's privileging of divine transcendence over divine immanence. This chapter continues by explaining the methodology and context of this project and, lastly, it provides a brief outline of the chapters that follow. 2. Classical Theism Classical theism is a common description of God found in systematic theology textbooks. It describes God as infinite, simple, perfect, immutable, impassible, timelessly eternal, omnipresent, and omniscient. Along with affirmations of these attributes of God (which are considered in detail in chapter two), classical theism understands that there is only one God (in contrast to polytheism),3 who is the creator and sustainer of everything, 3 Hence, Dalferth contrasts classical theism with polytheism, which posits numerous gods ("The Historical Roots of Theism," 15-43) and Owen emphasizes the unity of God according to classical theism, in contrast to polytheism (Concepts ofDeity, 4-8). 3 and presents this God as the proper focus of worship.4 In addition, classical theism ascribes some form of necessity to God's existence and presents God as a personal being.5 Many, like Stephen Parrish, regard classical theism as "the traditional theism of the West, and the traditional concept of God in Judaism, Christianity and Islam."6 As Parrish's comment indicates, Christian forms of classical theism fall within the classical theistic tradition of the Abrahamic faiths and Western philosophy. However, Christian presentations of classical theism are unique in that they include descriptions of God as triune as well as the attributes of this triune God. Throughout this book, when I refer to classical theism, I am referring particularly to Christian classical theism. 3. Transcendence and Immanence Some might question why I frame my thesis in terms of transcendence and immanence. Pointing to a possible concern, Stanley Grenz and Roger Olson speak of "the now discredited spatial metaphor of transcendence and immanence."7 These theologians are rightly concerned that the metaphors should not be taken as referring to space. However, the metaphors do not have to be taken this way; hence, immanence and 4 Swinburne, Coherence of Theism, 1 and
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