Travel Journal: Edinburgh, Scotland

After about five days in Ireland (Dublin, Kilkenny, and Limerick), I departed there earlier today for Edinburgh, Scotland, where I arrived at about 6:00 p.m. (GMT). Having been to Edinburgh once before, I feel like I've already become somewhat familiar with it (or made its acquaintance, at least), and I feel like this stay (which will probably last for tomorrow and part of the next day) will be very fun and profitable.

The highlight of my stay in Ireland was undoubtedly my visit to the Cliffs of Mohr, a magnificent stretch of coastline in Southeastern Scotland. Such indescribable natural beauty powerfully impressed upon me the glory of God, and such marvels are powerful testaments to Paul's arguement in Romans 1.

After Edinburgh, I plan to go to Glasgow. Then, I intend to go to Inverness, which will serve as a base from which to explore the magnificent Scottish Highlands.

The Power of Christ's Death

Second term (Lent term) has now ended and a month-long break has begun before third term (Easter term) begins. Later today, I will be flying to Dublin, Ireland, to travel for a couple weeks with a friend. I leave you with words from J. I. Packer.

In Knowing God, J. I. Packer, reflecting on Romans 8:32, elucidates the verse's implications for the immediate, direct efficacy and sufficiency of Christ's death to produce salvation. That is, Christ's death (and resurrection, presumably) was and is directly and inherently salvific for the believer (i.e., everyone for whom Christ died).

Note . . . what Paul implies about the effectiveness of our redemption. 'God,' he says, 'gave him up for us all'—and this fact is itself the guarantee that 'all things' will be given us, because they all come to us as the direct fruit of Christ's death. We have . . . said that the greatness of God's giving on the cross makes his further giving (if the words may be allowed) natural and likely, but what we must note now is that the unity of God's saving purpose makes such further giving necessary, and therefore certain.

At this point the New Testament view of the cross involves more than is sometimes realized. That the apostolic writers present the death of Christ as the ground and warrant of God's offer of forgiveness, and that we enter into forgiveness through repentance and faith in Christ, will not be disputed. But does this mean that, as a loaded gun is only potentially explosive, and an act of pulling the trigger is needed to make it go off, so Christ's death achieved only a possibility of salvation, needing an exercise of faith on our part to trigger it off and make it actual?

If so, then it is not strictly Christ's death that saves us at all, any more than it is loading the gun that makes it fire: strictly speaking, we save ourselves by our faith, and for all we know, Christ's death might not have saved anyone, since it might have been the case that nobody believed the gospel. But that is not how the New Testament sees it. The New Testament view is that the death of Christ has actually saved 'us all'—all, that is to say, whom God foreknew, and has called and justified, and will in due course glorify. For our faith, which from the human point of view is the means of salvation, is from God's point of view part of salvation, and is as directly and completely God's gift to us as is the pardon and peace of which faith lays hold.

Psychologically, faith is our own act, but the theological truth about it is that it is God's work in us: our faith, and our new relationship with God as believers, and all the divine gifts that are enjoyed within this relationship, were all alike secured for us by Jesus' death on the cross. For the cross was not an isolated event; it was, rather, the focal point in God's eternal plan to save his elect, and it ensured and guaranteed first the calling (the bringing to faith, through the gospel in the mind and the Holy Spirit in the heart), and then the justification, and finally the glorification, of all for whom, specifically and personally, Christ died. (264–65)

How New Is the "New Perspective on Paul"?

The advent of the "new perspective" on Paul (NPP) marked a major shift in the study of the apostle Paul and his theology. In general theologians and biblical scholars associated with the NPP hold that, contra Luther and the entire Reformation tradition, first-century Judaism was not a religion of legalistic works-righteousness, but one that called for obedient action—to borrow a phrase from Paul—"in view of God's mercies" (that is, in response to God's grace in making the Jews his chosen people and establishing a covenant with them). Consequently, the NPP contends (again, contra the Lutheran and Reformed views) that justification by faith is not the center of Paul's theology but only a pragmatic tactic to facilitate the Gentile mission. For, if Judaism is not a religion of works-righteousness, then Jews hardly need to hear the message of justification by faith, whereas that message makes perfect sense if it was directed solely to the Gentiles.

One of the most important corollary contentions of NPP advocates is their understanding of the general concept of the law and specifically Paul's crucial phrase "works of the law" (Gal 2:16; Rom 3:20, 28; etc.). "We know," Paul says in Galatians 2:16, "that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified" (ESV). Here, and in other places, NPP advocates have limited Paul’s usage of “works of the law” to only “ceremonial observance” or “works done in a legalistic spirit” or “Jewish identity markers.” Such limits would mean that Paul is not denying that justification comes through works done in obedience to the law, but only certain kinds of works or works done in the wrong spirit. But almost five centuries before the NPP, sixteenth-century reformer Martin Luther wrote against the same sort of view of the meaning of "works of the law" as the one held by modern NPP advocates. And, against those who hold such a view, Luther has strong and stinging words:

But they are in the habit of trying to get round Paul here, by making out that what he calls works of the law are the ceremonial works, which since the death of Christ are deadly. I reply that this is the ignorant error of Jerome, which in spite of Augustine’s strenuous resistance—God having withdrawn and let Satan prevail—has spread out into the world and persisted to the present day. It has consequently become impossible to understand Paul, and the knowledge of Christ has been inevitably obscured. Even if there had never been any other error in the Church, this one alone was pestilent and potent enough to make havoc of the gospel, and unless a special sort of grace has intervened, Jerome has merited hell rather than heaven for it—so little would I dare to canonize him or call him a saint. It is, then, not true that Paul is speaking only about ceremonial laws; otherwise, how can the argument be sustained by which he concludes that all men are wicked and in need of grace? For someone could say: Granted we are not justified by ceremonial works, yet a person might be justified by the moral works of the Decalogue, so you have not proved by your syllogism that grace is necessary for these. Besides, what is the use of a grace that liberates us only from ceremonial works, which are the easiest of all, and which can at the lowest be extorted from us by fear or self-love? It is, of course, also untrue that ceremonial works are deadly and unlawful since the death of Christ; Paul never said that, but he says they do not justify and are of no advantage to a man in the sight of God as regards setting him free from ungodliness. Once this is accepted, anyone may do them without doing anything unlawful—just as eating and drinking are works that do not justify or commend us to God [I Cor. 8:8], yet a man does nothing unlawful when he eats and drinks.

They are also wrong in that the ceremonial works were as much commanded and required in the old law as was the Decalogue, so that the latter was neither more nor less important than the former. And as Paul is speaking primarily to Jews, as he says in Romans 1[:16], no one need doubt that by works of the law he means all the works of the entire law. For it would be meaningless to call them works of the law if the law were abrogated and deadly, since an abrogated law is no longer a law, as Paul very well knew. He is therefore not speaking of an abrogated law when he speaks of the works of the law, but of the law that is valid and authoritative. Otherwise, how easy it would have been for him to say: 'The law itself is now abrogated!'—then we should have had a clear and unambiguous declaration.

But let us appeal to Paul himself as his own best interpreter, where he says in Galatians 3[:10]: 'All who rely on works of the law are under a curse; for it is written, "Cursed be everyone who does not abide by all things written in the Book of the Law, and do them."' You see here, where Paul is making the same point in the same words as in the epistle to the Romans, that every time he mentions the works of the law he is speaking of all the laws written in the Book of the Law. And what is more remarkable, he actually quotes Moses, who curses those who do not abide by the law [Deut. 27:26], although he himself preaches that those are accursed who rely on the works of the law. He thus makes two contrary statements, the one being negative, the other affirmative. He can do this, however, because the fact is that in the sight of God those who are most devoted to the works of the law are farthest from fulfilling the law, because they lack the Spirit that is the true fulfiller of the law, and while they may attempt it by their own powers, they achieve nothing. So both statements are true and both types are accursed—those who do not abide by the law, as Moses puts it, and those who rely on works of the law, as Paul puts it; for they each lack the Spirit, without whom the works of the law, no matter how much they are done, do not justify, as Paul says [Rom. 3:20], and therefore they do not abide in all the things that are written, as Moses says [Deut. 27:26].

. . . . . . . . . . . . . . . . . . . .

It can be taken as settled, then, that by works of the law Paul means not simply ceremonial works, but all the works of the law in its entirety. With this it will also be settled that everything connected with the works of the law is condemned if it is without the Spirit.

This passage is striking in its addressing almost the same views now generally held by NPP advocates. Indeed, if I didn't already know that Martin Luther wrote it, I might think that it was written by some modern writer familiar with the work of E. P. Sanders or James Dunn. It's as if Luther had read Sanders and Dunn themselves.

Although Sanders may have gone further than anyone before him in analyzing and characterizing first-century Judaism, his—and, subsequently, James Dunn's and N. T. Wright's—subsequent conclusions about Paul's theology are neither unprecedented nor world-shaking. Indeed, it seems that the "new perspective" on Paul is not a fundamentally new platform but an elaboration on and adaptation of an old one.

Catholic Church: What's Going on, Here?

Does the following text taken from the website of St. Patrick's Cathedral in New York city seem disturbing to anyone? Strange, but it reminds me of a certain other practice of the Catholic church, say, about 500 years ago . . .

Mass Enrollments

Mass Requests, Mass Enrollment Societies, Novenas and other Mass Intentions

The Mass has been celebrated in the Cathedral for over 125 years. Today at Saint Patrick’s Cathedral the Mass is celebrated at least seven times daily and eleven times on Holy Days. Because of the Mass’ infinite value – a memorial of the death and resurrection of the Lord, it is a time honored Catholic tradition to have Masses said in honor of a particular person and to provide a Mass Cards to comfort relatives, friends and loved ones. The Cathedral offers three options to have Masses offered for loved ones, or friends either living or deceased.

Mass Requests

Announced Masses:

You can request an announced Mass to be said for a living or deceased family member, friend or loved one by coming in person to the Parish House located at 14 East 51st Street and completing a request form. Suggested offering for these Masses is a minimum of $20 for each Mass.

Unannounced Masses:

You can also request an unannounced Mass to be said for a living or deceased family member, friend or loved one by coming in person to the Parish House located at 14 West 51st Street and completing a request form. Suggested offering for these Masses is a minimum of $10 for each Mass.

Mass Enrollment Societies

  - Unannounced Masses Only

Cathedral Mass Enrollment Society:

The Cathedral offers Mass Cards to those who wish to pray for loved ones, living or deceased, by enrolling them in the Cathedral Mass Enrollment Society. You do not have to personally visit the Cathedral but rather these Mass Cards can be sent by mail to you in advance, for future use. Minimum offering per Mass enrollment is $10 per Mass or $30 for a set of three Mass Cards. Members of the Cathedral Mass Enrollment Society, both living and deceased, are remembered collectively in a monthly Mass celebrated the first Sunday of each month for one year. Names are not announced individually. You can request enrollment in the Cathedral Mass Enrollment Society by calling 212-355-2749 x 407. The Cathedral will send the set of three beautiful Mass Cards to you in advance, which you can mail directly to loved ones when you wish to have someone remembered through enrollment in the Mass Enrollment Society. You should forward the name of the person you are enrolling, using the instruction card included with the three Mass Cards mailed to you whenever you wish to enroll someone. Please indicate if the person enrolled is living or deceased.

Our Lady of Guadalupe Spiritual Enrollment:

Similar to the Cathedral Mass Enrollment Society, Our Lady of Guadalupe Spiritual Enrollment Society remembers your intentions by placing each intention received in a box before the image of Our Lady of Guadalupe in the Sacred Heart Altar. All such intentions will be entrusted to Our Lady of Guadalupe honoring her as Mary, the Patroness of the Americas. Suggested offering for these intentions is $10 per enrollment You can request enrollment in Our Lady of Guadalupe Spiritual Enrollment by calling 212-355-2749 x 407.

Lady Chapel Memorial Rosary Confraternity Enrollment:

His Holiness Pope John Paul II chose the recitation of the Rosary for his prayer service in the Cathedral of Saint Patrick on the Feast of the Rosary in October 1995. To carry forward this over a century old tradition of praying the Rosary, the Cathedral has established The Memorial Rosary Confraternity of the Lady Chapel. By enrolling our beloved deceased members, colleagues and friends in The Memorial Rosary Confraternity of the Lady Chapel, we entrust them to the mercy of God through the intersession of the Blessed Virgin Mary. All members are prayed for in every Rosary service held in the Lady Chapel. Everyone enrolled is also remembered in a special way at Masses on the liturgical feasts of the Blessed Virgin Mary, that all may attain the peace and joy of eternal life in heaven. Suggested offering for these intentions is $25 per enrollment You can request enrollment in the Lady Chapel Memorial Rosary Confraternity Enrollment by calling 212-355-2749 x 407.

Novenas:

Novenas at Christmas, Easter, Mother’s Day and Father’s Day:

The Cathedral offers enrollment for novenas to remember loved ones and friends at the above holidays. For more information regarding enrollment in these seasonal novenas, please visit or call the Parish House: 212-753-2261. Suggested offering for the nine day novenas is $10 per enrollment.

"You might say that some of his forays into philosophy are at best sophomoric, but that would be unfair to sophomores": Plantinga Dismantles Dawkins' "Delusion"

Alvin Plantinga, one of the most important and influential (Christian) philosophers living today, has written a review of Richard Dawkins' most recent book, The God Delusion. In it, Plantinga easily and persuasively stingingly Dawkins' arguments in the book, but he also does something larger and more important: he argues against naturalism, the philosophical presupposition on which the very foundations of Dawkins' many atheists' rest.

Now despite the fact that this book is mainly philosophy, Dawkins is not a philosopher (he's a biologist). Even taking this into account, however, much of the philosophy he purveys is at best jejune. You might say that some of his forays into philosophy are at best sophomoric, but that would be unfair to sophomores; the fact is (grade inflation aside), many of his arguments would receive a failing grade in a sophomore philosophy class. This, combined with the arrogant, smarter-than-thou tone of the book, can be annoying. I shall put irritation aside, however and do my best to take Dawkins' main argument seriously.

After running circles around Dawkins' primary arguments indeed, as Plantinga asserted earlier, the word jejune characterizes aptly exposes the deeper and more fundamental flaw in Dawkins' worldview: his biased and question-begging naturalistic presuppositions. "The real problem here, obviously," says Plantinga, "is Dawkins' naturalism, his belief that there is no such person as God or anyone like God. That is because naturalism implies that evolution is unguided." The problem, here, is that this leads to a hopeless skepticism and a plunge into epistemological Sheol. More specifically, the naturalist/evolutionist has no good reason to think that his senses and cognitive faculties are capable of perceiving true reality or are able to provide him with true beliefs. For, because evolution is effected by means of (unguided) natural selection, a process which only fosters and perpetuates traits affecting survivability, but which has no reason to produce traits or faculties that produce true belief about reality. As Plantinga explains:

Toward the end of the book, Dawkins endorses a certain limited skepticism. Since we have been cobbled together by (unguided) evolution, it is unlikely, he thinks, that our view of the world is overall accurate; natural selection is interested in adaptive behavior, not in true belief. But Dawkins fails to plumb the real depths of the skeptical implications of the view that we have come to be by way of unguided evolution. We can see this as follows. Like most naturalists, Dawkins is a materialist about human beings: human persons are material objects; they are not immaterial selves or souls or substances joined to a body, and they don't contain any immaterial substance as a part. From this point of view, our beliefs would be dependent on neurophysiology, and (no doubt) a belief would just be a neurological structure of some complex kind. Now the neurophysiology on which our beliefs depend will doubtless be adaptive; but why think for a moment that the beliefs dependent on or caused by that neurophysiology will be mostly true? Why think our cognitive faculties are reliable?

From a theistic point of view, we'd expect that our cognitive faculties would be (for the most part, and given certain qualifications and caveats) reliable. God has created us in his image, and an important part of our image bearing is our resembling him in being able to form true beliefs and achieve knowledge. But from a naturalist point of view the thought that our cognitive faculties are reliable (produce a preponderance of true beliefs) would be at best a naïve hope. The naturalist can be reasonably sure that the neurophysiology underlying belief formation is adaptive, but nothing follows about the truth of the beliefs depending on that neurophysiology. In fact he'd have to hold that it is unlikely, given unguided evolution, that our cognitive faculties are reliable. It's as likely, given unguided evolution, that we live in a sort of dream world as that we actually know something about ourselves and our world.

"If this is so," says Plantinga,

the naturalist has a defeater for the natural assumption that his cognitive faculties are reliable—a reason for rejecting that belief, for no longer holding it. (Example of a defeater: suppose someone once told me that you were born in Michigan and I believed her; but now I ask you, and you tell me you were born in Brazil. That gives me a defeater for my belief that you were born in Michigan.) And if he has a defeater for that belief, he also has a defeater for any belief that is a product of his cognitive faculties. But of course that would be all of his beliefs—including naturalism itself. So the naturalist has a defeater for naturalism; natural- ism, therefore, is self-defeating and cannot be rationally believed.

So a broader conclusion is that one can't rationally accept both naturalism and evolution; naturalism, therefore, is in conflict with a premier doctrine of contemporary science. People like Dawkins hold that there is a conflict between science and religion because they think there is a conflict between evolution and theism; the truth of the matter, however, is that the conflict is between science and naturalism, not between science and belief in God.

Finally, Plantinga concludes: "The God Delusion is full of bluster and bombast, but it really doesn't give even the slightest reason for thinking belief in God mistaken, let alone a 'delusion.' " Ouch.