Towards a Systematic Proto-Evangelical Paradigm of the Christian Life
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REVISIONING TRANSFORMATION: TOWARDS A SYSTEMATIC PROTO-EVANGELICAL PARADIGM OF THE CHRISTIAN LIFE DAVID I. C. SCOTT (B.A., M.A.) FIRST SUPERVISOR: PROF MARTYN PERCY SECOND SUPERVISOR: PROF PHILIP SHELDRAKE SUBMITTED TO THE UNIVERSITY OF WALES TRINITY SAINT DAVID IN PARTIAL FULFILMENT FOR THE DEGREE OF DOCTOR OF PHILOSOPHY 2016 ABSTRACT Within the contemporary church, usage of the term transformation has become commonplace. However, the way it is understood is often misguided. This study provides an original synthesis that points the church towards the need to express and live out a full, integrated, effectual and distinctly Christian vision of transformation. Self-identified “evangelicals” continue to explore the possibility of authentic transformation. There is now a proliferation of perspectives on the nature and process of Christian formation, some of which attempt a revision through ecumenical “ressourcement” or interdisciplinary methods. These often-conflicting approaches leave a landscape characterised by pluralism, division, fragmentation, confusion, relativism, individualism, pragmatism and subjectivism. Although evangelicalism is seen by some as a restorationist movement that seeks to draw the church back towards a prototypal faith, self-identified “evangelicals” clearly exhibit differences in their beliefs and practices. Both the absence of a common, coherent and integrated vision, and the lack of transformation itself, are often simply accepted and affirmed. In this thesis, it is argued that the only way to move towards the possibility a cohesive, integrated, broad, effectual and distinctly Christian vision of transformational theology, is through an approach that is grounded in rational- linguistic truth. Such a method is typified by J. I. Packer. His approach to integrating the concerns of theology and spirituality is used as the initial basis towards pursuing a “proto-evangelical” approach to Christian formation. In order to determine the breadth of Packer’s approach, he is brought into dialogue with Maximus Confessor. This critical conversation between two “theologians of the Christian life” allows exploration into the scope and diversity of a distinctly Christian view of transformation, and the seeking out of common characteristics in its nature and practice. This all provides a solid basis upon which to be able to outline an original synthesis. Word Count: 92,569 -ii- ACKNOWLEDGEMENTS Sincere thanks and appreciation to my supervisors Dr Martyn Percy and Dr Philip Sheldrake for their wise guidance and support in the writing of this thesis. Thanks to Dr Alister E. McGrath and Dr Augustine Casiday for kindly providing comments on chapters two and three respectively. Thanks also to Dr Corné J. Bekker, Dr Dewi Hughes and Dr Michael Lloyd. Soli Deo Gloria -iv- TABLE OF CONTENTS CHAPTER ONE: INTRODUCTION 1 1.1 Research Problem 1 1.2 Aim of Research 10 1.3 Area of Research 12 1.3.1 Transformation and the Christian Life 12 1.3.2 The Meaning of “[Proto-]Evangelical” 17 1.4 Research Methodology 25 1.4.1 Introduction 25 1.4.2 Theology and the Christian Life 26 1.4.3 J. I. Packer and Maximus Confessor: Primary Sources 29 1.5 Literature Review 31 1.5.1 Transformation in Contemporary “Evangelicalism” 31 1.5.2 Secondary Sources on Packer and Maximus 46 1.5.3 Summation 49 1.6 Conclusion 50 1.6.1 Brief Synopsis 50 1.6.2 Delineation of Chapters 51 CHAPTER TWO: THE “SYSTEMATIC SPIRITUALITY” OF J. I. PACKER 54 2.1 Introduction 54 2.2 Prolegomena 57 2.3 The Nature of God 63 2.4 God in Creation 66 2.5 God in Christ 71 2.6 Union with Christ 75 2.7 Living in Christ 79 -v- 2.7.1 Divine Initiation 79 2.7.2 Human Response 83 2.7.3 Growth in Community 92 2.8 Conclusion 102 CHAPTER THREE: THE “SYNTHETIC VISION” OF MAXIMUS CONFESSOR 106 3.1 Introduction 106 3.2 Christology and Integration 108 3.2.1 Introduction 108 3.2.2 Christ and the Trinity 111 3.2.3 The Two Natures of Christ 112 3.2.4 Christ the Mediator 113 3.3 Anthropology and Deification 116 3.3.1 Introduction 116 3.3.2 The Three Modes of Personhood 117 3.3.3 Man and the Cosmos 121 3.4 Bibliology, Ecclesiology and Cosmology 122 3.5 Integrating Knowledge and Praxis 125 3.5.1 Introduction 125 3.5.2 Forms of Divine Knowledge 127 3.5.3 Theoria and Praxis 129 3.6 Conclusion 130 CHAPTER FOUR: DIALOGUE AND ANALYSIS 133 4.1 Introduction 133 4.2 Framing Transformation 135 4.2.1 Propositional Doctrine 135 4.2.2 Lived Experience 138 4.3 Foundational Categories 139 4.3.1 The Triune God 139 4.3.2 The Person of Christ 141 -vi- 4.3.3 Death and Resurrection 145 4.3.4 Holy Scripture 147 4.3.5 Summation 152 4.4 Anthropology and Transformation 153 4.4.1 Transitional Modes 153 4.4.2 Relational Modes 158 4.4.3 Ecclesial Modes 165 4.5 Knowledge and Transformation 171 4.5.1 Introduction 171 4.5.2 Rational Knowledge 174 4.5.3 Knowledge-in-Union 176 4.5.4 Applied Knowledge 181 4.5.5 Summation 183 4.6 Conclusion 186 CHAPTER FIVE: TRANSFORMATIONAL THEOLOGY I – THEORETICAL FRAMEWORK 190 5.1 Introduction 190 5.2 Theological Method and Transformation 192 5.3 The Ground of Transformation 195 5.3.1 Trinitarian Dynamics 195 5.3.2 Anthropological Implications 198 5.3.3 Christology and Transformation 206 5.4 The Context for Transformation 209 5.4.1 Positional Union with Christ 209 5.4.2 The Nature and Position of Scripture 211 5.4.3 Experiential Union with Christ: Living in the Trinity 215 5.4.4 Experiential Union with Christ: Personhood and Community 220 5.5 Conclusion 226 -vii- CHAPTER SIX: TRANSFORMATIONAL THEOLOGY II – LIVED EXPERIENCE 229 6.1 Introduction 229 6.2 Integral Knowledge 230 6.2.1 Revelation and Transformation 230 6.2.2 The Nature of Divine Knowledge 233 6.2.3 The Means of Divine Knowledge 235 6.3 Formational Worship I: Orientation Towards God 237 6.3.1 The Integrated Response to God 237 6.3.2 The Essence of Divine Engagement 240 6.4 Formational Worship II: Scripture and Physicality 243 6.4.1 Introduction 243 6.4.2 Engaging with Scripture 245 6.4.3 Transformation and Physicality 250 6.5 Formational Worship III: Ecclesial Modes 253 6.5.1 The Gathered-Scattered Dialectic 253 6.5.2 Integrating Revelation and Response 255 6.5.3 Transformation as Witness 261 6.6 Conclusion 263 CHAPTER SEVEN: CONCLUSION 265 7.1 Introduction 265 7.1.1 Executive Summary 265 7.1.2 Transformation and Christian Distinctiveness 268 7.1.3 The Imperative of Christian Formation 271 7.2 Renewing Christian Perspectives on Transformation 274 7.2.1 The Possibility of a “Proto-Evangelical” Approach 274 7.2.2 The Importance of a Rational-Linguistic Approach 275 7.2.3 The Unity and Diversity of a Rational-Linguistic Approach 277 GLOSSARY 281 BIBLIOGRAPHY 289 -viii- CHAPTER ONE: INTRODUCTION 1.1 Research Problem Within the contemporary church, usage of the term transformation has become commonplace. However, the expressions of what it is, and how it occurs, are often misguided. The divine call is for the whole church to be continually formed towards Christlikeness and unity, in accord with the will of God. The ecclesial focus often shifts towards more human-centred forms of development, which results in a plurified ecclesial landscape characterised by fragmentation and relativism. This problem can be seen within evangelicalism. Self-identified “evangelicals” have continued to explore the possibility of authentic transformation. This has led to a proliferation of perspectives on the nature and process of Christian formation, some of which have attempted a revision through ecumenical “ressourcement” or various interdisciplinary methods. Although evangelicalism may be seen as a restorationist movement that seeks to draw the church back towards a prototypal faith, self-identified “evangelicals” clearly exhibit plurality in their beliefs and practices. This thesis sets out to demonstrate the need to move towards expressing and living out a full, integrated, effectual and distinctly Christian vision of transformation. It is argued that the only way this can be done is through an approach grounded in rational-linguistic truth. Rather than providing a solution to the aforementioned ecclesial problem, the so- called “evangelical” landscape appears to affirm it. As a means of denoting a distinct religious identity, the term evangelical has progressively become more ambiguous. This “identity crisis” may be due to the fact that so-called “evangelicalism” appears to be becoming increasingly more fragmented rather than demonstrating unity. Today, this supposed cross-denominational movement is believed to be so broad and diverse that it has become increasingly difficult to define the commonalities.1 The term evangelical has been used to express anything and everything; consequently, in one sense it has come to mean nothing. Brian Harris has warned: “Evangelicalism is in danger of becoming a 1 Various perspectives have been expressed in Andrew D. Naselli and Colin Hansen, eds., Four Views on the Spectrum of Evangelicalism (Grand Rapids, MI: Zondervan, 2011). -1- hyphenated movement. Increasingly its adherents find it necessary to qualify what kind of evangelical they are.”2 Despite being seen as a wide and diverse movement, it is often assumed that evangelicalism is united around specific doctrinal tenants, promising a unified theological understanding, rather than being disjointed and divided. Theologians such as J. I. Packer have sought to defend the doctrinal unity within the movement.3 The reason for doing so is clear – without the recognition and demonstration of a unified expression of belief, the movement stands to express openness towards conflicting beliefs and practices that stem from the individual will, rather than divine intention.