Tag Archives: George Marsden

Five themes in Christian humanism (II)


This Mob Quad group of buildings in Merton College, Oxford was constructed in three phases and concluded in c. 1378; Wikipedia, public domain

Here is the third of the five potential “dyad topics” for the projected seminar on Christian humanism (again, WordPress can’t handle the auto-numbering in Word docs. Sigh) Continued from part I:

  1. Faith and reason
    1. Reason and the image of God in humanity
    1. The role of reason in the carrying out of the creation mandate (for human flourishing)
    1. Illumination and education in early Christian soteriological understanding
    1. The pendulum of claims for reason
      1. Tertullian vs. Clement on the value of philosophy
      1. Seminal Logos understanding
      1. Augustine, reason and its limitations; the autonomy of scientific knowledge and the critique of bad Christian scientific reasoning
      1. Anselm, “faith seeking reason” – modest claim
      1. Aquinas – moderate claim
      1. Late scholasticism – reason maximized, atrophied, and arrogant – seeking to bring all knowledge under reason’s command
      1. The nominalist critique
      1. The renaissance humanist critique
      1. The Lutheran critique: Luther against the philosophers
      1. The recovery of scholasticism under Melanchthon and the rise of Protestant scholasticism
      1. Positivist, naturalist anti-humanisms of wartime
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The Christian Story of the University


Illustration from a 16th-century manuscript showing a meeting of doctors at the University of Paris; wikipedia, public domain

Continuing this emerging series of posts on the vocation of the (Christian) faculty member–and this will surprise none of my regular readers–I want to take a moment to brag on a recent issue of Christian History magazine, which delves into the Christian (and, here’s a surprise, medieval) history of the university.

The issue is called “Hallowed Halls: The Christian Story of the University,” and is available both in full color and downloadable individual articles at the preceding link. As always, an impressive roster of (that rare bird) scholars-who-can-write-for-ordinary-folks lined up to write about this topic for our indefatigable managing editor, Jennifer Woodruff Tait (yes, you absolutely should read her Intervarsity Press book Church History in Seven Sentences, her even-more-recent co-edited The Cambridge Companion to American Protestantism, and her prize-winning published dissertation The Poisoned Chalice: Eucharistic Grape Juice and Common-Sense Realism in Victorian Methodism). Among the stellar authors in the issue: George Marsden, Jens Zimmermann, Thomas Albert Howard, and Gillian Evans.

And when Marsden was responding to a symposium convened to discuss the new edition of his Soul of the American University, and reflecting in that response on the original, Christian humanist purposes of the university, which motivated its medieval founders, he was moved to refer to the author of the lead article, Regent College scholar of Christian humanism Jens Zimmermann, and to recommend the issue as a whole:

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Doctrinalist, pietist, culturalist. How does your church lean?


English: Darlington Reformed Presbyterian Chur...

Darlington Reformed Presbyterian Church (PCA), Darlington, PA (Photo credit: Wikipedia)

An interesting counterpart to Avery Dulles‘s “five models of church” (institution, mystical communion, servant, herald, sacrament) is the triad of church emphases laid out by Tim Keller in his paper “What’s So Great about the PCA?” (For those who don’t know, PCA = Presbyterian Church in America). Lots could be said about this article or this denomination, but I’m most interested in these qualities that Keller borrows from George Marsden and describes as facets of Presbyterianism in America, and indeed facets of the PCA, resulting in significant infradenomenational tensions:

The doctrinalist impulse puts the emphasis on the corporate and the objective. The stress is on ministry done through church courts—Session, Presbytery, and General Assembly‐‐ and on people being brought to Christ through objective ordinances and processes like baptism and catechism. Continue reading

To Jonathan Edwards: We’re sorry we threw you out–could you please come back?


As mentioned in the last post, Jonathan Edwards got thrown out of his own church. Nonetheless, he remains an important pastor-figure for today. Why? 2003 was the 300th anniversary of Edwards’s birth (he was born the same year as his co-conspirator in the birth of evangelicalism, John Wesley), and I reflected on the impact of Edwards on my own life, and his importance to the church. (What is Edwards’s claim on the title “father of evangelicalism”? See here. Why did he get kicked out of his own church? Here. How was he the original “ancient-future” evangelical? Here.)

300-Year-Old Man Returns to Lead His Church
Evangelicals need this grandfather figure more than ever.
By Chris Armstrong | posted 12/05/2003

A recent article by Jay Tolson in U.S. News has reminded me of one of the strangest and most rewarding friendships I have ever enjoyed—one that continues today.

He was a Puritan theologian who had been dead for several centuries and was still known more for his subtle and extensive work in academic philosophy than for his connection with America’s first “revival”—the so-called Great Awakening.

I was a young, newly minted, twentieth century Christian in a Pentecostal church, who had spent much of the previous year basking in a sequence of Spirit-led encounters with the living God. Continue reading