Theological science, with T.F. Torrance

T.F. Torrance sees theology as a science.  This does not mean that theology proceeds by a method analagous to the natural sciences; for Torrance, the essence of a true science is that it allows the nature of the object being investigated to determine the method of investigation.  A science is radically open to external, objective reality, to the point of allowing that reality to determine the very approach to knowledge.  Theological science, for Torrance, is at one level similar to natural science - it approaches an objective reality and makes enquiry about it - but on another level utterly distinct from natural science - because the nature of the object investigated in theology is unique, and therefore the approach must be unique.

Torrance maintains that the object of theological science is primarily Jesus Christ, 'God in his revelation'.  It is in Christ that God makes himself objective for us, in our human sphere, in our space and time and history.  Theological science, then, must allow Christ to shape its investigations.

Theological knowledge, Torrance maintains, occurs at three levels; he is drawing here on the work of Michael Polanyi.  At the most basic, but also most important, level, God is known in personal experience, through the believer's encounter with Christ and through the liturgical and ecclesial life.  This knowledge of God is not conceptually refined, being rather lived than analysed, but it is profound - the person who encounters God in Christ by the work of the Holy Spirit is caught up in a deep, albeit implicit, knowledge of who God is.  The focus here is Christ, and the awareness of genuinely seeing God in Christ.

Christ remains the focus at the second level.  Here the believer's experience of Christ is analysed and clarified conceptually.  For Torrance, the process of doctrinal development which culminated in the Counicll of Nicaea represents the paradigmatic move to the second level.  Aware that in Christ she encounters God himself, the church moves to conceptualise this knowledge.  The homoousion - the genuine identity in being between Christ and the Father - is central here.  It allows a movement from an informal knowledge that God was at work in Christ to a conceptual understanding of the missions of the Son and the Spirit in the Triune work of redemption.  That is to say, through the homoousion the believer is able to conceptualise the work of the economic Trinity clearly, and what was implicit in the experiential knowledge of the first stage is made explicit; an experiential knowledge of the Trinity becomes a doctrine of the Trinity.

At the third level, further conceptual clarification takes place.  Once again, the homoousion is central and the person of Christ is the focus, but at this level we are driven to understand that it is not simply God in his relations to us that is revealed in Christ, but that if Christ is truly of one being with the Father then we are shown God in himself.  The immanent life of God must be the ultimate foundation of God's work towards us; the processions of the Son and the Holy Spirit are revealed as the ontological ground of the missions in the work of redemption.  A further clarification of our concepts occurs at this level, and indeed a simplification as we move through the works of God to consider their ultimate ground in the very being of God.

Two things are particularly critical for Torrance in this account.  Firstly, Christ is central throughout.  For Torrance, the homoousion is the central commitment of Christian metaphysics.  It is through the genuine oneness of Christ with God the Father that we can be confident that our experience of Christ leads to true knowledge of the real God.  We are not, in the Lord Jesus, having to do with a reality outside of God which may or may not point towards God, but with God himself in his revelation.  It is because of the homoousion that we can move from the evangelical experience of God's presence and work in Christ to the conceptual clarity that is provided by the doctrine of the Trinity, both economic and ultimately immanent.  The homoousion means that we are not speculatively reaching up toward God in our conceptual analysis, but we are (as genuine theological scientists) following the nature of the object presented to us.

Second, the three levels of theological knowledge strengthen and support one another.  They are interrelated through Christ, who is central at every level.  In particular, the 'higher' levels do not leave behind the pre-conceptual, doxological knowledge of God in Christ; in fact, this basic experiential Christianity remains the most important level of theological knowledge and the most profound.  Whatever conceptual clarifications may take place, they cannot displace or undermine the life of faith and the implicit theology expressed in piety and worship.  Perhaps we might say that whilst the third level provides the ultimate conceptual grounding for the other levels, there is a sense in which the first level provides the existential ground for the others.  Ontologically, of course, the ground for all three is the Lord Jesus Christ in his reality as the revelation of God.

I want to unfold some of the implications of this approach in another post.  If you want to dig into Torrance more in the meantime, this little sketch is heavily reliant on 'The stratification of knowledge in the thought of T.F. Torrance' by Benjamin Myers (Scottish Journal of Theology 61(1): 1-15).

Look to him

"We don't mainly mortify sin by looking at it... We suffocate sin by redirecting our gaze to Christ."

Thus Dane Ortlund, in Deeper, p 139.

It is a strange kind of fight we're in, the fight against sin.  In pretty much every other war, the essential dictum is 'know your enemy'.  There is something of that in the fight for holiness - we are not unaware of the devil's schemes - but knowing our enemy is not going to take us to victory.  Doing reconnaissance, getting to understand sin and our own dark hearts better, is not going to get us there.

The only thing that will bring victory over sin is looking to the Lord Jesus, gazing at him, seeing his beauty and glory and goodness, delighting in him.

This is a battle of loves.  The problem with focussing on the enemy is that at some level, even as Christian believers, we love the enemy.  There would be no temptation to sin if we did not love sin.  But we do.  All human beings love sin; in certain circumstances we also hate it, and as Christians that hate becomes a real and significant force in our lives by the Holy Spirit.  But we still love sin.

So it is all well and good to assess what our chief idols are, or to pick up what false beliefs we might be holding.  But those things won't make us holy.  We fight the sin that we still love by seeing Jesus and loving him more.

Can I make a particular appeal to preachers and pastors?  It is common to hear McCheyne quoted from the pulpit - "for every look at yourself, take ten looks at Christ".  Great, that's wisdom.  But can I encourage you to look at your sermons, your counselling sessions, your Bible studies - is there ten times as much time going into describing and depicting and verbally delighting in the goodness and grace and glory and love of the crucified and risen Lord Jesus?  Please, don't just set this as homework ('this week let's try to look at Jesus more') but actually devote sermon time to it.  If we're meant to be looking at Jesus, show us Jesus.

And for those of us who are not preachers and pastors, think about what the main goal of your private devotions is - how much time is spent in just looking at Jesus?  And how do we respond to our sin, whether temptation or actual failure - is it to look to Jesus?

Love elicits love, you see.  Do you see the Lord Jesus, suffering the agony of the cross?  Then you see love, deep love, love for sinners who hated him.  When he prayed for the forgiveness of those who crucified him - that was love, the eternal love of God displayed in mercy and grace to his enemies.  And you and I were just such enemies.  We weren't there, but it was our sin that he bore.  We can stand before the cross of Calvary and say with the apostle "the Son of God loved me and gave himself for me".  We can sing of that love vast as an ocean, loving kindness like a flood - and know that it reaches me, even me.  His love has no beginning - he is the Lamb slain before the foundation of the world, the one who has always been devoted and committed to your good even at the cost of his life, at the cost of cross and hell - and his love will have no end, because the crucified One is risen and now lives to intercede for you before the Throne.

Let the love of the Lord Jesus for you draw out your own love for him.  And then follow what you love, and that will suffocate sin.

On death and Christmas parties, or How to inhabit time

The office Christmas party - more likely in my experience to be the office meal out - is a standard fixture of December, and often the only occasion when colleagues will socialise together.  I've been out of the office environment for a number of years, and this is one of the things I've really missed.  But this year I've noticed that it doesn't seem to be really happening.  I know people whose 'Christmas' meals have already happened; others who will delay having lunch together until January.  The festive period is just too busy already, perhaps with work or perhaps just with the preparation for Christmas proper.  So the office do gets moved, one direction or the other.

At one level this is just perfectly sensible pragmatism, and it really doesn't matter at all.  But on another level I wonder what it says about the way we view time.  I think we are used to being able to rearrange time around ourselves.  It doesn't suit me for it to be Christmas right now, so I'll move the date.   This picture - the individual sovereign over time - really doesn't sit well with the biblical picture of time at all.

Consider the structure of the biblical account of time.  The first creation account in Genesis 1:1-2:3 is built around the seven days of the week; it is a time focussed account of creation.  (The second, in the rest of chapter 2, is space focussed.  One of the reasons I think it is a mistake to try to harmonise them is the loss of these two crucial perspectives on created life).  Time is given, according to Genesis, by God as the gracious framework for human life.  That time is a gracious gift is underlined by the institution of the Sabbath, a day of holy rest, for worship and the enjoyment of God - not to be filled with the strivings or the pleasures of the individual, but to be entered into as a thing prepared by the Creator.  The Sabbath gift shapes and defines the rest of the week.

This pattern continues through the history of Israel.  The weekly Sabbath, along with the annual festivals, define time as something which relates the history of the nation with God, and therefore as a means of living into the relationship established in that history.  Israel is not to claim mastery over time, but to live in its God-given rhythms.  It is only as part of the covenant curse that the relationship with time becomes fraught and desperate.

This matters for two reasons.  Firstly, in a big picture theological sense, time is the created echo of God's own eternity - his gift to us to allow us, finite beings, to enjoy relationship and being-in-sequence, analagous to his own eternal Being and Trinitarian relationship.  So to inhabit time properly matters.  Time, with its proper structures, is to be received and entered into as a gift, not regarded as a resource to be infinitely manipulated for my convenience.  Time is about knowing God and relating to him.  The church, I think wisely, has followed the example set by the Lord for Israel and related time to salvation history through the calendar of fasts and feasts, and I see that as an important way to reflect this approach to time.  It isn't necessary to do it this way, but it is important to do it some way.

Second, one day you will die.  Time, you see, is not infinitely malleable.  There is a date and a time marked in the calendar - not in your calendar, not on your personal timetable - when the last bit of time (as far as you are concerned, at least) will befall you.  (The only way this will be avoided is if Christ returns first, in which case your last bit of time will be everyone's last bit of time; at least, time as we know it).  Pretended sovereignty over time in the day to day of our lives does not prepare us well for the fact that we will one day hit an appointment we can't shift.  It certainly doesn't prepare us to receive that appointment as coming from the hand of the gracious Lord of our time and all time.

So anyway.  Have your Christmas party as and when, I guess.  But don't kid yourself that you are master of your time.  It is a gift; enter into it with joy, and perhaps then you will leave it when you have to with contentment.

Some disconnected thoughts on All Saints Day

1. I'm guessing not many people in my ecclesiastical neck of the woods will be celebrating All Saints Day, and there are good reasons for that.  However, if we carefully observe that in biblical usage a 'saint' is not a believer of superior rank, but simply anyone who is sanctified (saint-ified) by union with the Lord Jesus through faith, that removes most of the theological objections.  All Saints Day is a day to remember the believers who have gone before us.

2. In our day, there has been a lot of helpful pushback against talk of 'heaven' as the Christian's ultimate destiny, with the more biblical emphasis on 'new creation' coming to the fore.  That is all to the good, but it would be a shame if in the recovery of the great Christian hope we lost something of the penultimate hope, which is to depart and be with Christ.  It is true that we will not all sleep, and we cannot say whether we are the generation that will not die but will see Christ's return - but many of our brothers and sisters have slept, have gone to be with the Lord, and it's right that we bear in mind that they are safe in heaven.

3. It is a huge encouragement to know that there are those who now enjoy something of what we will one day rejoice in forever.  It seems to me that the New Testament does not say that departed believers currently enjoy the vision of God which will captivate them for all eternity; there is a sense in which they cannot yet see the Lord as he is, because they are not wholly themselves - they await the resurrection at the Lord's appearing.  They currently rest in peace; they will rise in glory.  Like us, they do not yet know what they shall be.  But what a blessing to be in the presence of the Lord, even if it means being away from the body!  Better to be a doorkeeper in the house of our God...

4. There is real and living fellowship between those who have gone before and those of us who still labour on earth.  I don't think we have immediate access to the departed saints - I don't think we can or should pray to them, for example - but we have something in a sense more intimate than immediacy.  We are joined to Christ, and they are joined to Christ.  We are one body with them, united by the one Spirit.  They pray and praise above, we pray and praise below, and it is all taken up in one great worship service, presented before God as the offering of the whole church in Jesus.  When we gather we worship, we gather into their presence, because we gather to Christ and to the heavenly Zion.

5. All of this answers, with a firm and unsentimental reality, the dim groping after hope that we see in so much funeral mawkishness.  They are not dead, but have simply gone nextdoor - that sort of thing.  For the dead in Christ, how gloriously true it is that they are not really dead!  How we can rejoice in their comfort and joy!  In Christ they all live.  Alleluia.