faithandfreedom
Puritan Board Freshman
Below are some thoughts on Robert Letham's most recent book. Full disclosure: I received a free copy of the book due to a small part that I played in the production of this book, so I can't claim to be an unbiased reviewer.
Introduction
Letham begins by highlighting the importance of the doctrine of Christ and stating that almost all heresies arise from a misunderstanding of this aspect of the Churches teaching. A lack of familiarity with the full conciliar resolution of the Christological controversies, causes problems for leaders and theologians in the modern Church. The Council of Chalcedon was not the end of the matter, but dealt with issues arising from Nestorianism and Eutychianism. The next two hundred years saw more controversies arise over the person of Christ. The need to grasp the development of the doctrine of the person of Christ, as it played out post Chalcedon, is vital for the health of the Church.
It is useful to interact with scholars with whom we may not fully agree. The Reformers, Puritans and Westminster divines, were widely read. Westminster Divines were not afraid to quote RC sources. The reader will notice in later chapters that Letham interacts with Barth a great deal and he defends this approach as necessary and appropriate.
Letham also highlights the importance of building our understanding of the person of Christ on the combined testimony the historic church taking account of truths that have been affirmed by EO, RC and Protestants. An interesting point is raised to the effect that the exegesis of individuals is not the supreme authority that we rest matters of faith upon.
This seems to be an important point to me. If the historic church has declared that the bible teaches doctrines concerning God and an individual theologian comes along and declares that one of these doctrines is errant; it is more than likely that this individual is in the wrong.
Chapter 1 The Son in the Divine Trinity
The purpose of the book is not to establish the Jesus Christ is the Son of God, but instead the biblical and historic teaching is assumed.
Letham outlines how the doctrine of the Son as one of the Trinity has developed, from the New Testament witness, through Constantinople 1 and into the fourth century crisis. The dangers of modalism and subordinationism are discussed, as well as Arianism and Eunomianism. In discussing the Taxis, Gregory of Nazianzus regarded the monarchy to reside in the whole Trinity, but the Father being the principle in terms of the hypostatic relations. From the Father, through the Son, by the Spirit.
Quotes from Bavinck are used to support the indispensability of the doctrine of Eternal generation. In discussing “the monarchy” Letham makes the point that the Eastern and Western churches both hold to the indivisibility of the Trinity and the Father as the principle.
Chapter 2 Before the beginning
This chapter includes an extensive discussion of the relation between time and eternity. Although this section is quite complex to grasp, I found it helpful to see how phrases such as “before the foundation of the world” cannot encapsulate the reality of eternity.
Against this background, the eternal God has taken a temporal form. The Word became flesh.
Election in Christ is covered including consideration of the election of the church and of individual members of it. Letham sets out the logical order of decisions relating to election, beginning with the decision that the Son would assume human nature.
Anyone who has read Letham will know that he has interacted with the pactum salutis in a number of previous books. Here he outlines the history and various constructions put forth by post Reformation theologians. He raises issues with the pactum in terms of the relations between the persons of the Trinity – on the one hand it can entail a tritheistic view of God and in other constructions, Nestorian tendencies.
Letham proposes that the eternal decision of God is a plan of the entire Trinty and cannot be said to be a contract between them. The Trinitarian counsel of redemption would be a preferable term.
The views of Barth, on the eternal decree, and Bruce McCormack, on the relationship between the Trinity and election, are also considered.
Chapter 3 – The Word became flesh
Here the identity of the incarnate Son in relation to the Eternal Son, the virginal conception, the enfleshment of the Son are all considered. Letham then turns to the relationship between Jesus and the Holy Spirit. Owen’s teaching on the work of the Spirit is discussed, with Letham raising some concerns with how Owen, seeking to do justice to the incarnation, treats the relationship between the Spirit and the human nature of the Son.
Chapter 4 The incarnate Son
In this chapter the author works through the historical development of the doctrine of the incarnate Son, looking at the challenges posed by Apollinaris, Nestorius, Theodoret and Cyril of Alexandria’s response to the challenges raised by their teachings. The chapter also includes sections on the councils of Ephesus and Chalcedon.
One thing that struck me, was Cyril’s insistence that the flesh and blood of the Word is itself life giving, with the implications that this has for the Lord’s supper.
Chapter 5 Touchstones of Christological Orthodoxy
This is a brief primer to the weighty chapters that follow and outlines how various terms have been understood in the history of debate on the incarnation, including:
Chapter 6 – The interpretation of Chalcedon
This chapter opens by outlining how many theologians have considered Chalcedon to be the terminus of debate on the Word of God made flesh. Letham believes that later ecumenical councils have suffered from a neglect of consideration by Protestants.
A large portion of this chapter is taken up with the interpretation of Cyril’s teaching and how various factions claimed to be his true successors. Monphysites, Severus, Nestorians and Dyophysites. There follows a discussion of the teachings of Leontius of Byzantium, who Letham credits with introducing the term enhypostsis, despite problems caused by other aspects of his teaching. His namesake, Leontius of Jerusalem now makes an appearance. I found the discussion of his teaching on the union in hypostasis, to be incredibly enlightening. The discussion now progresses onto Constantinople 2, which the author remarks, “represented a move toward the more unitive Christology of Cyril.
Chapter 7 – Person and Nature, Action and Will
Here Letham looks at the crisis that erupted in the seventh century over the activity and will of Christ. Does he have two wills or one?
Maximus the Confessor is significant. His work led to the resolution of the question, leading to another ecumenical council – Constantinople 3.
The chapter closes with a discussion of the teachings of recent advocates for Monothelitism.
Chapter 8 – Consolidation in East and West
Here the teachings of John of Damascus and Thomas Aquinas are considered.
I found the discussion of John’s use of perichoresis, as applied to the relationship between the divine Word and the assumed human flesh to be very helpful. John taught that the two natures of Christ mutually indwell each other, “although we hold that the natures of the Lord permeate one another, yet we know that the permeation springs form the divine nature.” Here John supports the historic teaching that the person of the Son is the single active agent.
Chapter 9 – Reformation issues
The teachings of Luther and Zwingli are taken up, with Letham summarising that Luther asserted the unity of Christ’s person, with Zwingli distinguishing sharply between the two natures.
The teachings of Calvin, Vermigli, Beza, John Owen are all considered. Interestingly Letham raises some Nestorian tendencies in statements made by Zwingli, Calvin, Beza and Owen.
Letham suggests that the Reformed reflect upon the tendency to focus on the humanity of Christ, at the expense of the implications of the hypostatic union. Interestingly he suggests that the Lutheran view of the communicatio idiomatum led to a securer grasp of the hypostatic union than the Reformed understanding of this principle.
Chapter 10 – Post-enlightenment Questions
Discussion of the views of various advocates of the kenosis theory in terms of the self-emptying of the Son and the implications for his divinity, whilst in his state of humiliation. Attention then turns to Bruce McCormack’s attempt to repair Chalcedon.
Peccability, with Charles Hodge as a proponent is considered, with Letham concluding, in line with WGT Shedd, Bavinck and Oliver Crisp, that Christ was an impeccable person.
Letham dismantles the idea that Christ needed to assume fallen human nature, in order to accomplish our salvation, by pointing out that this view entails a Nestorian separation of the divine and human natures, in order to keep the Son free from contact with human sin.
An interesting discussion of the dangers of Biblicism and the resulting neglect of the historic discussions of the doctrines of the church concludes the chapter.
Chapter 11 – For us and our salvation
Here Letham turns to the work of Christ. Christ himself is the Gospel. Jesus of Nazareth is one and the same person as the eternal Son of the Father; he is one of the Trinity. Christ is life itself – the biblical witness to this in Paul and John’s gospel is discussed. Here the theme of union with Christ comes in, in terms of us being granted participation in the life of God through the work of the eternal Son. Letham here draws attention to Cyril’s insistence that the flesh and blood of Christ are life-giving and that whoever denies this denies the faith.
Appendices
Letham deals with two proposals relating to the Eternal Son.
Firstly, David Garner’s argument that Christ is the adopted Son of God. Letham interacts at length with Garner’s book “Sons in the Son” and in my view, shows that Garner’s proposal is in need of reconsideration.
Secondly, David Moffitt’s claim that the atoning work of Christ took place when he presented his blood in heaven after the resurrection. This is a shorter appendix, but Letham shows that this claim undermines the once for all nature of the atonement.
Introduction
Letham begins by highlighting the importance of the doctrine of Christ and stating that almost all heresies arise from a misunderstanding of this aspect of the Churches teaching. A lack of familiarity with the full conciliar resolution of the Christological controversies, causes problems for leaders and theologians in the modern Church. The Council of Chalcedon was not the end of the matter, but dealt with issues arising from Nestorianism and Eutychianism. The next two hundred years saw more controversies arise over the person of Christ. The need to grasp the development of the doctrine of the person of Christ, as it played out post Chalcedon, is vital for the health of the Church.
It is useful to interact with scholars with whom we may not fully agree. The Reformers, Puritans and Westminster divines, were widely read. Westminster Divines were not afraid to quote RC sources. The reader will notice in later chapters that Letham interacts with Barth a great deal and he defends this approach as necessary and appropriate.
Letham also highlights the importance of building our understanding of the person of Christ on the combined testimony the historic church taking account of truths that have been affirmed by EO, RC and Protestants. An interesting point is raised to the effect that the exegesis of individuals is not the supreme authority that we rest matters of faith upon.
This seems to be an important point to me. If the historic church has declared that the bible teaches doctrines concerning God and an individual theologian comes along and declares that one of these doctrines is errant; it is more than likely that this individual is in the wrong.
Chapter 1 The Son in the Divine Trinity
The purpose of the book is not to establish the Jesus Christ is the Son of God, but instead the biblical and historic teaching is assumed.
Letham outlines how the doctrine of the Son as one of the Trinity has developed, from the New Testament witness, through Constantinople 1 and into the fourth century crisis. The dangers of modalism and subordinationism are discussed, as well as Arianism and Eunomianism. In discussing the Taxis, Gregory of Nazianzus regarded the monarchy to reside in the whole Trinity, but the Father being the principle in terms of the hypostatic relations. From the Father, through the Son, by the Spirit.
Quotes from Bavinck are used to support the indispensability of the doctrine of Eternal generation. In discussing “the monarchy” Letham makes the point that the Eastern and Western churches both hold to the indivisibility of the Trinity and the Father as the principle.
Chapter 2 Before the beginning
This chapter includes an extensive discussion of the relation between time and eternity. Although this section is quite complex to grasp, I found it helpful to see how phrases such as “before the foundation of the world” cannot encapsulate the reality of eternity.
Against this background, the eternal God has taken a temporal form. The Word became flesh.
Election in Christ is covered including consideration of the election of the church and of individual members of it. Letham sets out the logical order of decisions relating to election, beginning with the decision that the Son would assume human nature.
Anyone who has read Letham will know that he has interacted with the pactum salutis in a number of previous books. Here he outlines the history and various constructions put forth by post Reformation theologians. He raises issues with the pactum in terms of the relations between the persons of the Trinity – on the one hand it can entail a tritheistic view of God and in other constructions, Nestorian tendencies.
Letham proposes that the eternal decision of God is a plan of the entire Trinty and cannot be said to be a contract between them. The Trinitarian counsel of redemption would be a preferable term.
The views of Barth, on the eternal decree, and Bruce McCormack, on the relationship between the Trinity and election, are also considered.
Chapter 3 – The Word became flesh
Here the identity of the incarnate Son in relation to the Eternal Son, the virginal conception, the enfleshment of the Son are all considered. Letham then turns to the relationship between Jesus and the Holy Spirit. Owen’s teaching on the work of the Spirit is discussed, with Letham raising some concerns with how Owen, seeking to do justice to the incarnation, treats the relationship between the Spirit and the human nature of the Son.
Chapter 4 The incarnate Son
In this chapter the author works through the historical development of the doctrine of the incarnate Son, looking at the challenges posed by Apollinaris, Nestorius, Theodoret and Cyril of Alexandria’s response to the challenges raised by their teachings. The chapter also includes sections on the councils of Ephesus and Chalcedon.
One thing that struck me, was Cyril’s insistence that the flesh and blood of the Word is itself life giving, with the implications that this has for the Lord’s supper.
Chapter 5 Touchstones of Christological Orthodoxy
This is a brief primer to the weighty chapters that follow and outlines how various terms have been understood in the history of debate on the incarnation, including:
- Theotokos
- Union according to hypostasis
- Enhypostasis
- One incarnate nature of God the Word
Chapter 6 – The interpretation of Chalcedon
This chapter opens by outlining how many theologians have considered Chalcedon to be the terminus of debate on the Word of God made flesh. Letham believes that later ecumenical councils have suffered from a neglect of consideration by Protestants.
A large portion of this chapter is taken up with the interpretation of Cyril’s teaching and how various factions claimed to be his true successors. Monphysites, Severus, Nestorians and Dyophysites. There follows a discussion of the teachings of Leontius of Byzantium, who Letham credits with introducing the term enhypostsis, despite problems caused by other aspects of his teaching. His namesake, Leontius of Jerusalem now makes an appearance. I found the discussion of his teaching on the union in hypostasis, to be incredibly enlightening. The discussion now progresses onto Constantinople 2, which the author remarks, “represented a move toward the more unitive Christology of Cyril.
Chapter 7 – Person and Nature, Action and Will
Here Letham looks at the crisis that erupted in the seventh century over the activity and will of Christ. Does he have two wills or one?
Maximus the Confessor is significant. His work led to the resolution of the question, leading to another ecumenical council – Constantinople 3.
The chapter closes with a discussion of the teachings of recent advocates for Monothelitism.
Chapter 8 – Consolidation in East and West
Here the teachings of John of Damascus and Thomas Aquinas are considered.
I found the discussion of John’s use of perichoresis, as applied to the relationship between the divine Word and the assumed human flesh to be very helpful. John taught that the two natures of Christ mutually indwell each other, “although we hold that the natures of the Lord permeate one another, yet we know that the permeation springs form the divine nature.” Here John supports the historic teaching that the person of the Son is the single active agent.
Chapter 9 – Reformation issues
The teachings of Luther and Zwingli are taken up, with Letham summarising that Luther asserted the unity of Christ’s person, with Zwingli distinguishing sharply between the two natures.
The teachings of Calvin, Vermigli, Beza, John Owen are all considered. Interestingly Letham raises some Nestorian tendencies in statements made by Zwingli, Calvin, Beza and Owen.
Letham suggests that the Reformed reflect upon the tendency to focus on the humanity of Christ, at the expense of the implications of the hypostatic union. Interestingly he suggests that the Lutheran view of the communicatio idiomatum led to a securer grasp of the hypostatic union than the Reformed understanding of this principle.
Chapter 10 – Post-enlightenment Questions
Discussion of the views of various advocates of the kenosis theory in terms of the self-emptying of the Son and the implications for his divinity, whilst in his state of humiliation. Attention then turns to Bruce McCormack’s attempt to repair Chalcedon.
Peccability, with Charles Hodge as a proponent is considered, with Letham concluding, in line with WGT Shedd, Bavinck and Oliver Crisp, that Christ was an impeccable person.
Letham dismantles the idea that Christ needed to assume fallen human nature, in order to accomplish our salvation, by pointing out that this view entails a Nestorian separation of the divine and human natures, in order to keep the Son free from contact with human sin.
An interesting discussion of the dangers of Biblicism and the resulting neglect of the historic discussions of the doctrines of the church concludes the chapter.
Chapter 11 – For us and our salvation
Here Letham turns to the work of Christ. Christ himself is the Gospel. Jesus of Nazareth is one and the same person as the eternal Son of the Father; he is one of the Trinity. Christ is life itself – the biblical witness to this in Paul and John’s gospel is discussed. Here the theme of union with Christ comes in, in terms of us being granted participation in the life of God through the work of the eternal Son. Letham here draws attention to Cyril’s insistence that the flesh and blood of Christ are life-giving and that whoever denies this denies the faith.
Appendices
Letham deals with two proposals relating to the Eternal Son.
Firstly, David Garner’s argument that Christ is the adopted Son of God. Letham interacts at length with Garner’s book “Sons in the Son” and in my view, shows that Garner’s proposal is in need of reconsideration.
Secondly, David Moffitt’s claim that the atoning work of Christ took place when he presented his blood in heaven after the resurrection. This is a shorter appendix, but Letham shows that this claim undermines the once for all nature of the atonement.
