Deep within his Big Paul Book, N.T. Wright (foot)notes his disagreement with the classic Reformed doctrine of the active and passive obedience of Christ. More precisely: it’s not so much that he disagrees with the fact that Christ was both actively and passively obedient – this is to my mind beyond dispute – but rather that he disagrees with Christ’s active obedience as something which merits righteousness which is then reckoned, credited or imputed to believers. Actually, even more precision is called for here, because Wright doesn’t especially really disagree with the idea that believers are reckoned to be righteous (this is, again, not really disputable). What he disagrees with is how that conclusion is reached, which, for the classic Reformed, is the imputation of Christ’s active obedience.
I finally got Pelikan’s Reformation book in his history of doctrine series. It’s been outstanding so far – I’ve zeroed in on the discussion of Luther, justification and the theology of the cross. Something I learned was Luther’s emphasis on the Christus Victor theme, which, while all Christians sort of believe that at some level, definitely lost some emphasis in the medieval period. Luther focused on it to a degree I had not realized. While I’m fairly familiar with the justification doctrines Luther puts forward, this has also served to flesh out the subtleties in his thought in that area. I hope to learn more of the subtleties and nuances in Reformation thought.
Apart from that, I’ve done a large amount of reading in the classical metaphysical tradition, specifically the Aristotelean (sp?) theory of act and potency and the debate surrounding divine simplicity/energy-essence distinction. The main thinkers I consulted on act/potency include Aquinas, here, Aristotle, here, and Reginald Garrigou-Lagrange, whose writings on the topic can be found here. I read Hart on simplicity several times over in ‘The Experience of God’, who, while Orthodox, takes a decidedly Latin approach to the whole affair, but still maintains that God in his true nature is unknowable, whereas the E/E distinction doesn’t hold to the absolute divine simplicity of the Latin tradition. I also consulted Barth, in C/D 2.1, pages 457-461, who affirms divine simplicity by tying it to the freedom and simplicity of God’s love, which is par for the course for Barth. This led inevitably to thinking about the role of apophatic and cataphatic theology – which is a whole ‘nother discussion.
‘Mapping the Mind’, by Rita Carter has also been great – a fantastic entry-level book on the physiology/biology of the brain and brain science, technical, up-to-date, covering all the major areas, but easy to read. I’m learning a great deal about neurons, synapses, grey matter, chemical reactions, and lots of other fun things.
Earlier this week I spent some time reading Plantinga’s ‘Warranted Christian Belief’, specifically the sections dealing with foundationalism. This was sparked by someone asserting that unless one had self-evident propositions one couldn’t have knowledge, and God served as the self-evident thing. Plantinga more or less points out a big flaw, namely that foundationalism is self-referentially incoherent – it makes demands that it can’t meet. Fantastic book all around, and highly recommended.