K Y L E D A V I D B E N N E T T

(Evangelical) + (Ecumenical) Theology for the Church and the Academy

Vatican Retrieval of Latin

Vatican Retrieval of Latin

Over the past few years Pope Benedict and the Vatican have been attempting to retrieve and reuse Latin in ecclesiastical discourse and liturgy. While Latin may be exceptionally precise (Did you know that classical Greek and contemporary English are the two most precise languages?) as well as aesthetically moving, which is difficult to maintain in a language, this is not why Pope Benedict and the Vatican are retrieving this beautiful language. No, for them, it is because of its history.

Why? 

So much of Christian history, especially in the West, has been communicated and bequeathed using the language of Latin (The same is true with the Christian East and Greek. Where the two differ is that most Eastern Orthodox churches, even in Western countries, still use Greek in their liturgy.). So many significant theologians and historians wrote in Latin: Augustine, Bede, Aquinas, and for us Protestants, John Calvin and others. Many a thought, discussion, and event are embedded in this language. And to render it superfluous because we have English translations of these texts is like saying: “We already have English translations of the Bible so why should anyone learn Hebrew or Greek.” Such a person is quite ignorant of biblical exegesis and hermeneutics as well as their own tradition (I have only heard this stated by Protestants and I am always amazed by it. Ironically, many Protestants are not aware that in light of the Radical Reformation the Reformers - Luther, Calvin, Beza, etc. - concluded that only those who were trained in Hebrew, Greek and Latin were capable of being “good” interpreters of Scriptures. So, even though they often translated Bibles in the vernacular, and encouraged the lay to read them, they only considered those educated in biblical languages to be “good” interpreters. Moreover, ironically, many Protestants are not aware that many of the Reformers were keen on instructing their communities in Hebrew, Greek and Latin. A practice which is hardly observed nowadays) 

My Response

As a Protestant, I applaud the Catholic Church’s act in retrieving Latin. But, not without reservation. While some of my Protestant friends may consider it just another attempt to construct a clergy-lay dichotomy, the same dichotomy that the Reformers combated a few centuries ago, or, a deleterious act of universal implementation of language into particular contexts that should express themselves indigenously, this is not my primary concern and fear. No, my fear is that the Catholic lay might become like the Protestant lay. Namely, because it is formidable they might never desire to learn Latin, and consequently be able to follow the liturgy, or read historical and contemporary texts of their faith. Ironic, is it not? I fear that the Catholic lay would become like the Protestant lay. Some of my Protestant friends are eager to accentuate that Catholics are nominal in their spirituality. But, I am eager to accentuate how Protestants are nominal in their belief and this is what I fear for Catholics. Protestants are nominal in living out the priesthood of all believers. Not only do they have a nebulous and obscure understanding of it but very few of them practice it. How many people in your community practice teaching? Or, contribute to teaching or prophesying? How many inquire about starting a church history group and learning some of the disputed tenets of the faith throughout history? How many consult someone to learn Hebrew, Greek and Latin and read the texts in their original language? How many want to learn how to read Scripture? 

One of my fervid desires is to embody the Reformers’ notion of a priesthood of all believers. I believe in it and I have seen it. It is a Christian vision of the Church and the world that is so holistic and robust, which are increasingly appropriate characteristics for our late modern culture. The Reformers were very educated and spiritual beings and they encouraged their fellow friends to be as well. My thoughts about Christian community and the Church have been shaped by their notion of the Church and center around it. One is not for oneself. What one has learned, experienced, been given, imagined, and wondered is not simply for the benefit of oneself. We are who we are for God and for others. I’ve learned Hebrew, Greek and Latin for my own benefit as well as the benefit of the Church - so I can teach them how to read God’s revelation in history in the original languages and accordingly show them how to interpret God’s revelation in appropriate ways (what linguists call “polyvalent readings.”). This is what the Reformers (and the general Reformed tradition of which I count myself) were after and what I am after. 

I hope the Vatican’s retrieval of Latin will encourage the lay to learn Latin. To participate in the liturgy of the Church for many centuries and to care enough about the Church that they read historical and contemporary ecclesiastical discourses. That being said, I hope that the Catholic priests present ample opportunities for them to do so. 

 

Postscriptum

In a recent article concerning the Vatican and Latin one of the fathers who is the Pope’s official Latinist comically stated referring to the benefits of retrieving the Latin language: 

“You have to say something and move on… It’s not like French and some of these philosophical languages where you can write a whole page and say nothing - in Latin you can’t do that!”

Love According to Billie Holiday

Recently, I have been listening to Billie Holiday

I’m ashamed to admit that I had never listened to her until a few weeks ago. I was in a record shop, accompanying my friend who was searching for an album of an artist we played on Guitar Hero, and heard this delightful artist venting something about a “Blue Moon.” It was so tranquil and inviting before I knew it I was inquiring about the artist to the owner of the shop. She said, “Oh, that’s Billie Holiday. She’s beautiful isn’t she?” That was all it took. The subsequent weekend while in Hollywood I picked up her greatest hits album. 

As I have listened to Billie’s tracks over the past few weeks they have me ruminating the essence of love. To many in our culture love is enjoyable, filled with exuberance, and gratifying. Films, music, plays, novels and other cultural devices all tell us this. But is it true?

If I may be candid: as someone who has been married for five years this year I can say with complete conviction and confidence that this is a delusional sentiment shared only by those who have never experienced love personally. Love is not always pleasurable. It is not always cheerful and exciting. And it certainly does not always satiate a person’s desires and needs.  

Nearly all of Billie’s track are about love. And nearly all of these tracks are similar in lyrics, vocals, and melody; namely, they are morose and melancholic. What’s that say about love according to Billie? Love is dismal? Banal? Unfulfilling? 

The short answer is, no. 

Whereas some may conclude that Billie’s notion of love is perverted, and that is why her jazz sounds so depressing, I actually think Billie taps into the essence of love. As her tracks express, love transcends pleasure, excitement and gratification. It is more than these characteristics but, nonetheless, it is not itself without them. To put it another way, love is not pleasure but true pleasure can only be experienced in love. Similarly, love is not excitement but true excitement can only be engendered by love. Love is not satisfaction but true satisfaction can only be discovered in love. 

Billie, with her morose and melancholic tracks, articulates this and reveals the essence of love. Love is something that binds one to another regardless of thoughts, emotions, and actions. It transcends these things but also embraces them and transforms them so that they can become fulfilled. This is why she is able to sing about love with such terror, despair, sorrow and anxiety; because she knows that true love embraces these emotions and transforms them into true pleasure, excitement and gratification (I reckon Augustine would enjoy conversing with her). In short, she knows what love is and she knows its depths and widths, something which our culture evidently does not. 

As someone who follows Christ I dare say that Billie, whether she was aware of it or not, knew a thing or two about what Christian love should be. 

Faith and Order Eco-Theological Statement

I just returned from the Southern California Faith and Order committee meeting, where I am the student representative, and we had a stimulating discussion. Right now we are in the process of composing a statement on global warming, as well as other environmental concerns, that will be later disseminated among denominational judicatories, regional dioceses and local congregations. The reason why we have decided to initiate such an endeavor, given that there are a plethora of such statements (just google “global warming” and “church”), is because we are interested in seeing two outcomes come to fruition.

One, a mobilization of all regional and local ecclesiastical constituents in promoting and practicing an eco-friendly lifestyle. We are interested in galvanizing people. So many people pay lip service to an eco-friendly lifestyle but few actually embody it. We would like to see people take action. The document that we are composing and distributing will be theologically robust as well as praxis-oriented. We intend on including several suggestions for steps that anyone can take to move toward a more eco-friendly lifestyle.

Two, to be a conspicuous representation of ecumenical dialogue and action and encourage others to participate with us as we encourage and challenge the church to desire and express Christian unity.
This should be a large (relatively developmental) event. We intend on contacting the local media - LA Times, Daily News - and sooner or later coordinating a press conference. My responsibility in all this is to include and involve emerging church folk. When the document is completed I plan on distributing this to all those I know. I trust that some of you can assist me with this?

That being said, the committee has nominated me to research all documents and statements that may be applicable to our intentions. We will then compile these documents and statements in a bibliography that will be appended at the end.

Concerning the statement itself each member of the Southern California Faith and Order committee will write a one-page theological rationale for living an eco-friendly lifestyle (duh!) and include a few suggestions for practical measures and course of action. At this point I’m not sure how my introduction will go. Perhaps something like “God might just karate-chop you in the throat. Want to know why?”

If any of you have any references, links, or suggestions please let me know. And, for those you who might be interested in becoming involved send me an email

Summer Posts

I realize I have been tardy on my promise to post and it appears that I will not be able to fulfill this promise in the near future given the delightful requirements (hint: sarcasm) of my Hebrew intensive course. With that said, I would like to reassure everyone that these posts will be available over the summer. I do not have the time right now to write them but nevertheless they will be written. 

In order to console some and mollify others I have decided to include another post on ”How to Write a Systematic Theology Essay for Veli-Matti Karkkainen” because I know several individuals have approached me concerning this and because I will be TAing for him in the coming months. So, the lineup will be as follows: 

The Church and the Future of Ecumenism: Theological Reflections from a Progressive Theologian, Staunch Ecumenist, and Guide in a Cosmic Friendship Considered by Some to be an Emerging Church

//Guides to Systematic Theology//
What is Systematic Theology?

How to be a Systematic Theologian

How to Read as a Systematic Theologian

How to Write as a Systematic Theologian

How to Argue as a Systematic Theologian

The Future of Systematic Theology and the Church

and

How to Write a Systematic Theology Essay for Veli-Matti Karkkainen

I look forward to writing them and reading your insights!

Pre-Seminary Reading List

My friend Wess composed this list of pre-seminary reading material for a friend of his. When we met this past Thursday for Communicatus Sapientia I offered a few suggestions. Wess was wise enough not to include all of them! I am satisfied with his list and stand behind his recommendations. Those of you who read this blog and are considering seminary should definitely peruse his list and either purchase the books or frequent your local library and get your hands on copies of them. It would be shrewd for you to do so. And in the long run you’ll thank us.

That being said, while I am satisfied with Wess’s list there are a few other books that I would highly recommend. These other books I would recommend based on my experience as a seminarian and a teacher’s assistant. They introduce one to names and subjects that I wish I would have known before I matriculated in seminary or I wish students would know before they enroll in the courses that I am assistant teaching. Here they are:

//Boniface Ramsey - Beginning to Read the Fathers//

It has been my experience that most seminarians have no knowledge or understanding of the Church fathers. Unfortunately, I was one who perpetuated this as an incoming seminarian. It wasn’t until I enrolled in a patristic theology course that I voraciously devoted myself to studying them and discovered how valuable they are for seminarians. Therefore I find this ignorance of the Fathers to be inadmissible for several reasons. One, because much of theology has been predicated on them – they were that influential! - and to understand historical theology one must understand the Fathers. Two, because they continue to shape contemporary philosophical thought which in turn shapes culture. Anyone who has studied Augustine can perceive how he has shaped the deconstruction of Derrida, the critical approach of Zizek, and the phenomenological love of Marion to name a few. Third, because, many people, including scholars, have misconceptions about the Fathers. Why? Because they have never read them. On several occasions I have heard my professors cite and refer to the Fathers pejoratively only to discover that their assessment of them was completely inaccurate. As a student how are you able to adjudicate this and correct your professor if you have never read the Fathers and only rely on the same caricatures from secondary sources that your professors do? Finally, a seminarian should have a thorough knowledge and understanding of the Fathers because they are a rich source of devotion and worship. As a systematic theologian I can state confidently that no one writes theology like the Fathers did. Have you ever read Augustine’s Confessions? The student will worship and do theology differently after reading the Fathers.

Ramsey’s book is a wonderful classic that introduces the reader to some of these Fathers and their positions on particular doctrines and subjects. It is an easy read, accurate in its delineations, and splendid reference for exploring how the Fathers agreed and disagreed on topics.

//Robert Louis Wilkenson – The Spirit of Early Christian Thought: Seeking the Face of God//

This is by far the most enjoyable book I have ever read on the Fathers. A prominent patristic scholar wrote it but don’t let that deter you; it is both engaging and precise. I highly recommend it albeit it is not as referentially conducive as Ramsey.

//Kallistos Ware – The Orthodox Way and The Orthodox Church//

Another subject that most seminarians are ignorant of is Eastern Orthodoxy. My introduction to and intrigue in Eastern Orthodoxy was engendered by my study of the Fathers. After I read the Cappadocian Fathers and Maximus I was presented with language and articulation for what I already knew and believed. I was Eastern Orthodox before I even knew what Eastern Orthodoxy was. It was at this stage that I realized although I am an Evangelical I have Orthodox predilections and sensibilities. Lamentably, Fuller, the institution I am matriculating at does not have a heavy Orthodox presence (there was a Orthodox priest and theologian who was an adjunct instructor here but he has not returned in the past few years) but thankfully, the student still encounters Orthodox thought in all three of the required systematic theology courses.

These two books by Ware are exceptional introductions to Eastern Orthodox theology and history. Ware is the titular (by title only) Metropolitan of the Ecumenical Patriarch in Great Britain. They are precise and accessible for the incoming seminarian. I was so enthralled the Orthodox Way I couldn’t put it down reading it in four hours.

//Christopher Hill – The History of Christian Thought//

In addition to ignorance of the Fathers and Eastern Orthodoxy most incoming seminarians have no concept of the history of Christian thought. They are acquainted with several figures like Calvin, Wesley, Luther, and Bonhoeffer but they have no notion of the historical developments and cultural milieus that engendered their particular theological ruminations and arguments. I am of the opinion that even a cursory understanding of the history of Christian thought would be indispensable for an incoming seminarian. They would be able to locate figures in particular cultures and epochs and understand their thought in its context thereby having the appropriate means to constructively critique them. I have heard several of my peers scoff at and deride the thought of a particular theologian only to watch them heuristically discover they have not even begun to understand the theologian’s thought because they have not located them within a particular historical framework to understand their ruminations and arguments. Or, even worse because they have never read them. Last quarter I had a student opine that Karl Barth was a universalist (ergo a “heretic”) because he was influenced by Gregory of Nyssa who was a Neoplatonist. In other words, the student was asserting that anyone who is a Neoplatonist is a “heretic.” Look out David Bentley Hart!

This introduction to Christopher Hill rectifies this ignorance in an entertaining manner. He presents a fascinating synopsis of significant figures and their contribution to Christian theology while locating them within their particular historical epoch. His critiques are quite generous and appropriate. I read this work before I came to seminary and I will most likely use it as an undergraduate text in the future.

//Veli-Matti Karkkainen – An Introduction to Ecclesiology: Ecumenical, Historical and Global Perspectives//

Karkkainen, my doctoral supervisor and mentor, writes the best introductions to particular doctrines. This book is a splendid delineation of historical and contemporary ecclesiologists and their postulations. It will be a valuable resource and reference for incoming seminarians. Those who read it before they matriculate will have a considerable understanding of past notions of the Church as well as contemporary ones. I recommend it for both those aspiring to be pastors and those to be theologians.

//Eddie Gibbs and Ryan Bolger – Emerging Churches//

Whether they want to or not incoming seminarians will definitely hear references to “emerging churches.” Some references will be pejorative and others will be complimentary. Whichever these references will be students who read this work will have a basic understanding of the tenets of Western emerging churches and be able contend which are appropriate statements and which are not. That said, while the emerging church continues to emerge this is a noteworthy sociological introduction that aspiring pastors will appreciate.

//John Polkinghorne – Belief in God in an Age of Science//

The theology and science discussion is becoming more and more prevalent in seminaries and higher education institutions and it should be! It behooves pastors and theologians to be informed of contemporary scientific discoveries and how they should be critiqued or received by theological thought. Most seminarians have no idea how this should be done given that they have not formulated a theological rationality or epistemology and science’s place in it. For this reason I recommend incoming students read this short work by the quantum physicist and Anglican priest John Polkinhorne. Don’t be intimidated by his position; he is an enjoyable author who writes lucidly and presents sophisticated content in comprehendible ways. Although I do not always concur with his conclusions his mode of inquiry is constructive and his explicit Trinitarian methodology is insightful. This is a brief read with significant nuggets of wisdom. Students will be disabused of imbedded misconceptions about theology and science and thereby, hopefully, move toward a more integrated rationality that will profit them later in their seminary experience.

//Diogenes Allen – Philosophy for Understanding Theology//

Most incoming seminarians have no philosophical training and this makes theological training arduous. I have been in several courses where my professors had to instruct students in basic philosophical queries and premises before they could even teach the material relevant to the course. This is inadmissible. Seminaries should either construct a course to accommodate such needs or set up entrance prerequisites that students have to fulfill before matriculation. Reading Allen’s book will not replace such training but it is a crucial text for theologians. For those who have no philosophical training this book will be a profound introduction that might be onerous but nonetheless salutary. For those with philosophical training it will be a perspicacious explication that they will find to be crucial in their studies. Nancey Murphy and Veli-Matti Karkkainen recommended this to me a few years ago and I recommend it to incoming seminarians. Although it is formidable reading it will no doubt advance the student.

The following are necessary reference works that I would recommend to the ardent and dedicated student who wishes to advance in his or her studies:

//Mortimer Adler and Charles Van Doren – How to Read a Book: A Classic Guide to Intelligent Reading//

This is the hermeneutical text par excellence. I have not read a more superlative book on how to read books. Adler and Doren proffer many methods and insights into reading particular genres of texts. Including, but not limited to, biblical studies, philosophy, history, poetry and fiction. I have read this work twice and look forward to reading it again. I read it when I first came to seminary and again when I completed my second year of study. It has been extremely helpful and I surmise the same will be the case with the incoming seminarian. In my studies I have deduced that the best students are those who know how to read and how to read those who they are reading. Adler and Doren provide a means to arriving at this end.

//Lucreita B. Yaghjian – Writing Theology Well: A Rhetoric for Theological and Biblical Writers//

I discovered this book earlier this year and have not yet completed it though, ever since I purchased it I have continuously referred to it for writing all things theological. I appreciate Yaghjian’s rhetoric, logic, and argumentation. She expounds the uses of rhetoric and logic in theological argumentation and displays how the student can write cogently and professionally. I only recommend this for the advanced student.

//Nancy Vyhmeister – Quality Research Papers: For Students of Religion and Theology//

I read this, along with How to Read a Book, my first quarter here at Fuller. Since then it has been an indispensable resource for me in my studies. It is succinct and outlines the necessary guidelines for writing theological essays according to the Chicago or Turabian style of writing, which is standard for most seminaries and theological graduate programs, without all the superfluous details. I recommend this for all incoming seminarians.

Mos Def

I have been, and in the foreseeable future will be, convinced that Mos Def (Common is not far behind) is the most talented hip-hop artist. I could listen to him all day. If your not convinced listen to this short freestyle.

Take A Break

When it comes to language learning it is arduous for me to take breaks. I think that I should, like a philologist, immerse myself in the language to such great depths and heights that I not only inculcate the intricacies of the grammar in my memory but more importantly encourage the language itself to become a part of me.* However, at times, like now, this can become pernicious. I am currently in Hebrew and all I do is read grammar, memorize vocabulary, and scratch script on every napkin I can find. It has become monotonous and dismal.

Andrea has realized this and a few days ago admonished me to take breaks. I acquiesced and yesterday realized how important is for me to constantly reflect, refocus, and reappropriate. So, last night I did just that. I took my first break of the quarter and read Zizek while sipping on some J&B. It was salubrious. I recommend you do the same. 

*One might call this an Augustinian pedagogy of surrender and retrieval. In Augustine’s refutation of the Manicheans, in a work that now eludes me, he states that the reason the Manicheans misunderstand Scripture is because they do not love God and so God’s Word can mean nothing to them. Here, one can perceive his predicate of love: one must love something in order to understand it. He states that “in order to understand Virgil you have to first love him.” So he encourages the Manicheans, hermeneutically, to surrender themselves to the text, and accordingly to God, and then retrieve themselves so they may then adjudicate the truthfulness of it and consequently, find God. What is most fascinating about this methodology is how Augustine accentuates that it works best when one surrenders oneself to another individual to learn from them and then retrieves themselves to become their own identified teacher. In his mind, this is how one learns to be a Christian and/or philosopher; through apprenticeship and learning in love. But, we can discuss this another time.

Sergius Bulgakov Blog Conference

In September I will be participating in a titillating blog conference on the the Russian Orthodox theologian Sergius Bulgakov. My presentation (read post) will be concerning his pneumatology. Methodologically, I will juxtapose his view of the Spirit with that of the Reformed theologian Jurgen Moltmann. I hope it will be interesting. If not, the other presentations definitely will be.

The details are here.

Acceptance Party this Saturday

Apropos to this post: My acceptance party will be this Saturday (4/5) here in Pasadena. There will be games, drinks, tunes, and many single men and women. All are welcome.

Andrea sent out an Evite. If you didn’t receive the Evite it doesn’t mean you are not welcome. What it does mean is that we didn’t have your email in our address book. So, come!

Here is the Evite.

Radical Orthodoxy


Recently I have become more interested in Radical Orthodoxy. Interested particularly in the proponents overarching project and methodology as well as their patristic polemic and engagement with continental philosophy. That said, here is a conference that I am seriously considering attending albeit I have to convince my wife and baby girl. The plenary speakers are stellar.

The site is here

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