Habets on Torrance and Henry

Myk, captured after discovering some chewing gum under his chair

Myk Habets has made available on Academia.edu his book chapter entitled Beyond Henry’s nominalism and evangelical foundationalism: Thomas Torrance’s theological realism  which should be of interest to anyone interested in Torrance, Carl Henry, evangelical and reformed theology, epistemology, theological method and all that guff.  But also interesting to find academia.edu, which I hadn't come across before, or at least if I had I had ignored it.  Looks like there is already a heap of bibliobloggers on it.  Might be worth exploring if you have the time.

Habets, The Anointed son: Book Review Part 3

[Following on from Part 1 and Part 2.]

The final three chapters of the book get stuck into the theological ramifications of the Spirit Christology that Habets has exposed in the NT and argued is essential for contemporary theology.

Habets, The Anointed Son: Book Review Part 2

[Following on from Part 1.]

Habets' next two chapters deal with both the NT scholarship and Habets' own appropriation of NT Testament theology respectively.

4 Interpreting the Evidence: Christology in New Testament Scholarship

The fourth chapter begins with a brief summary of approaches to NT Christology, especially regarding how the different Christology of the NT corpus are to be reconciled (or not) to each other.  From the beginning Habets suggests that one of the reasons scholarship has struggled with this question, to the extent it has, is that it has presupposed a Christology from above and then tried to read that back into the NT accounts instead of seeing "how and why the earliest communities of faith came to a belief in the deity of Jesus Christ in the first place" (p89).  Habets claims that Spirit Christology can provide the "integrative framework" that can be used to hold together all the "NT Teaching on the identity of Jesus" (p102).

The rest of the chapter is then spent arguing for and outlining a "retroactive hermeneutic" and the role of the Spirit in the interpretations of the present (p103).  For Habets "The canonical authors are consciously writing to and for Spirit-inspired readers" (p105).  He argues that just as the Gospels are examples of reinterpretation of the life of Jesus from the perspective of the believing community so we must read them retroactively, conscious of Christ's presence with us now by the Spirit (p116).  As arguing for this hermeneutic is really the function and bulk of the chapter, its title is somewhat misleading.  Notwithstanding, the chapter makes a number of important and provoking assertions regarding the role of the Spirit in interpreting and appropriating scripture today, exposing essential issues for anyone who comes to the scriptures from a perspective of faith.

5 Explaining Jesus: The Testimony of the New Testament Writers

This chapter again suffers from something of a title confusion.  At 70 pages it is the longest chapter in the book, yet 66 pages are devoted to the Gospels and Acts, 3 to Paul and the rest of the NT barely gets a look in, although Hebrews does receive some mentions.  After exposing the diversity of NT Christology in the previous chapter it was a shame not to have it play a fuller part in this one.

The great strength of this chapter is the amount of ground it covers and the depth of the references to secondary literature.  Each section of the chapter would function well as a starting point for research into a particular facet of Jesus' life and work.  This gives the book its potential to function admirably as a text book for students looking for research topics.  Due to the amount of ground covered Habets has to deal quickly with a number of contentious points which he does not have space to argue thoroughly.  This leaves plenty of room for debate and exploration on some finer points, especially around the role of the Spirit in the death and resurrection of Christ.  However the overall thesis of the chapter, that the NT conceives of Jesus Christ's identity in pneumatological terms, is not undermined.

The chapter takes the reader on a tour of the Gospels from the point of view of the Spirit and provides some fascinating insights.  For example, in discussing Jesus' temptations in the wilderness Habets concludes, "The temptations were not levelled at his human weakness but rather aimed at his relationship to God," (p141) and Habets demonstrates the integral connection between Christ and the Spirit using a discussion of the unpardonable sin (p160).

The final instalment of the book review to come soon! Watch this space.

Habets, The Anointed Son: Book Review Part 1

Part 1 of the book review covers the first three chapters of Habets' The Anointed Son.

The first thing that needs to be said is that at the beggining of each chapter Habet's has provided a mouth-watering selection of quotes.  The book is probably worth buying just for those selections alone, although maybe they would need to be set over some soft focus photos of inspiring scenery or babies or something (;-)!!). 

The second thing that needs to be said is that Habets probably wouldn't divide his book this way.  The first 4 chapters constitute the prolegomena and chapters 5-8 are the constructive stuff.  But I have only read the first three chapters and I will treat the survey of NT scholarship alongside Habets' own exegesis of the NT in the next part of the review.  Which makes sense to me if only because it is my own area of specialization.  The third part of the review will cover chapters 6-8 which is where all the fun constructive theology will take place.

1 Spirit Christology: Awaiting the Promise

The first chapter sets about phrasing the question.  Habets states that this work will "introduce the doctrine, examine the various mutually exclusive proposals, and offer a constructive Trinitarian proposal." (p7)  He signals that he wants to avoid the traditional polarity between Logos and Spirit Christologies and present a Spirit Christology whitch is interwoven with, rather than seperated from, the traditional Logos Christology encapsulated in the creeds (p9).

2 Understanding Jesus: Approaches to Christology

In the second chapter Habets embarks on an extensive discussion of how function (what Christ does) and ontology (who Christ is) relate within Christology.   The discussion then moves into a defining of Christologies  from "above" and "below."  Habets is especially insistent that not all Christologies from "below" are equal.  Habets wishes to follow Gunton in asserting that while Christology may begin on the ground, it may not remain there and must move upwards (p42).  Habets suggests Kaseman and Pannenberg have helped pave the way in their own treatement of Christology.  He shares their refusal to presupose a "pre-formed Trinity" at the beggining of Christological enquiry and argues that instead the confession of Jesus' divinty (and hence the Trinity) should arise out of Christology (p43). This chapter asserts a methodology "that seeks to bridge the gulf between Jesus' humanity and divinity (the two nature Achilles heel of classical Christology) by means of the Holy Spirit." 

3 Logos and Spirit

The third chapter surveys the Christology of many of the important theologians from the Apolostolic Fathers through to Chalcedon.  Habets observes that in the early church "Spirit Christology was eclipsed by Logos Christology due to the fear of patripassianism [that God the Father suffered in Christ] . . . it enabled Christian faith to be harmonized with the fundamental principles of Greek philosophy." (p63)  This tendency is then tracked through to Chalcedon where Habets concludes, "perhaps the most serious problem with Chalcedonian Christology is that it has encouraged the wrong kind of Christology, exclusively from above.  It has encouraged the church to start with the deity of the Son of God and then to fit (the problem of his) humanity into the divinity.  At all costs the divinity must remain inviolate, while the humanity may be short changed." (pp87-88)  Thus the next task is to return to the biblical witness to uncover the Spirit Christology which has lain hidden by such historical tendencies.

I think Spirit Christology is a fascinating and important area of theological development and I am finding myself, thus far at least, in complete agreement with Habets' conclusions and approach, and, more to the point, excited for what will come next.

Book Notice: Myk Habets, The Anointed Son

Congrats to Myk Habets on the release of his book, The Anointed Son: A Trinitarian Spirit Christology. I've just ordered my copy, a review to follow.

Endorsed by no less than Gary Badcock, Amos Yong, and Ralph Del Colle! (All heavyweights in the the area of Pneumatology/Holy Spirit) Del Colle writes:

After the initial emergence of Spirit Christology some three decades ago, various models from different perspectives have been proposed. In this comprehensive work by Myk Habets we now possess a definitive account of this new approach to the mystery of Christ and the Spirit that will stand as a classic in its own right. Habets advances the conversation with his own constructive proposal that garners biblical, historical, and systematic arguments in demonstration of the rich harvest that was once only a promise.

His other book to come out this year is too pricey for me! But has also received a warm reception. Don't forget me, Myk, when you are rich and famous! :-)