Dooyeweerd and Thomism, some notes

This is from the first 28 pages of New Critique of Theoretical Thought vol 3.

Critique of Thomist metaphysics

Substance: possessing a permanence unaffected by change (Dooyeweerd 4).

  • Our experience of the identity of a thing is always temporal.

Dooyeweerd claims that the traditional view of a thing standing behind a thing contradicts the Christian conception “of human selfhood as a spiritual center,” whose nature is a self-surrender to God (6).

Traditional views of substance see it as a “kernel” under the accidents

To what, primary substance?  It cannot be a pre-theoretically conceived thing, for that is always bound “to the subject object relation” (10).

So what is ousia? Dooyeweerd: “It cannot be a mere relation between form and matter since in Aristotelian metaphysics and logic the concept of substance functions as the independent point of reference” (11).  The category of relation is thinner and accidental.

Nor can it be composite or synthetic, since there must be a unity prior to this.

The Greeks could never latch onto the Creational idea of substance as a structure of individuality (16). [JBA–what is an individuality structure and how is that different from a substance?]

If matter is the principium individuationis, then there can’t be a real idea “of the structure of individuality” (17; since this idea isn’t encased in matter).

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Review of Reformation Scholasticism (Dooyeweerd)

Identifying this book is tricky.  I am reviewing Herman Dooyeweerd’s Reformation and Scholasticism volume 1.   Paideia Press, an otherwise outstanding publisher, has released what appears to be several volumes under similar titles.  This volume only covers up to Aristotle (but not Aristotle).  It is Works Series 5/1.

Herman Dooyeweerd identifies four religious ground-motives in Western thought. These aren’t just “worldviews.” They go much deeper than that and control the thought-formations in a pre-conscious way.

1. Form-Matter of Greeks
2. Creation-Fall-Recreation of Scripture
3. Nature-Grace of Western Medievalism
4. Nature-Freedom of Modernity

1, 3, and 4 are dialectical and are torn by an inner dualism (Dooyeweerd 3).

Greek Form-Matter

This ground-motive is torn between earlier nature-religions (pre-Homer) which posited a divine, eternally-flowing stream of life (5-6). It is a psychic fluid which technically isn’t material, yet it is bound to material life and is conceived materially.

The best way to review this book is to highlight a number of “pressure points” within the Greek ground-motive.

Pressure Point #1: What is the soul made of?

The Socratic “Idea” is the life-giving principle, so it is necessarily related to the sensible cosmos; yet it is exalted above the matter principle of flux (137). For Plato Like must be known by Like–so the thinking soul must share in the immobility of the eide, and even to the eidos of “life in itself.” Why is this a problem? This would make the soul the world of ideas.

But if the soul is furthered pursued on these lines, then it is “deprived of the anima rationalis of all vitality, rendering it completely inert” (154). But if the soul contains the principle of motion, is this not a move backwards towards the Elatic school and its ever-flowing physis?

The nous is only the origin of the pure form, not of the chaotic elements in matter, or the chaotic motions. Thus, if the soul is the source of all motion in the cosmos (or in the microcosmos), then its simplicity is under tension.

Plato alleviates this problem with a tripartite division of the soul.

Pressure Point #2: Forever Apart?

Dooyeweerd notes that the ontic realm of the Forms “can never be joined logically to matter…an eidos of hule is inherently contradictory” (192). He points out that if motion and rest can both be applied to Being, then there is nothing to distinguish it from temporal reality. We aren’t quite at Plato’s chorismos (sharp division) between the eternal and sensible worlds, but we are getting there.

Pressure Point #3: Is Weakness Evil?

In the Timeaus Plato notes that faulty conditions of the body give rise to bad decisions (Tim. 86D). In Christian terms, you sin because you are finite and created. Something just seems wrong about this. Given a Platonic anthropology, the rational part of the Soul is good but the rest of the body is subject to Ananke. Thus, man is both rational and irrational (Dooyeweerd 310).

Conclusion

There is no denying the book’s value in its giving a minute and precise analysis of pre-Aristotelian philosophy, yet that might also be its problem. Dooyeweerd’s “Ground-Motive” schema is accurate and with it we agree 100%. And I think Dooyeweerd is successful in identifying the problems in pre-Aristotelian philosophy. Nonetheless, one often loses the forest for the trees. It is easy to get lost in the analysis and it isn’t always clear when Dooyeweerd is bringing you back to the larger picture. Yet, this book is certainly valuable for its deconstruction of Greek thought and its indirect establishing the ground for the Creation-Fall-Redemption Ground motive.

When Matter Becomes Form

This is a review of Herman Bavinck, Reformed Dogmatics: Holy Spirit, Church, and New Creation vol. 4.

And so ends the greatest theologian of all time. The following are highlights around the central theme of grace restoring nature. Indeed, with Bavinck we see the rejection of dualisms: “The dualisms between the internal and the external, the spiritual and the material, eternity and time, essence and form…are products of a false philosophy and contrary to Scripture” (458).

*The Church*

In his discussion of the church Bavinck always comes back to the truth that it is in the Reformed churches that preaching is exalted. Bavinck makes an important distinction that Lutherans see the Spirit working per verbum, while Reformed see him working cum verbum.

*Ethics*

Ethics

While Bavinck appreciated a Christianized society, he didn’t think all sins (e.g., fornication, drunkeness) should be punished by the State (437).

Bavinck’s discussions on the sacraments are par for the course with most Reformed dogmatics, so no need to explicate them here. He takes Calvin’s view as a middle path between Roman realism and Anabaptist gnosticism. He believes the Supper should be monthly.

*New Creation*

This is the most important section. When you want good eschatology, always go to the Neo-Calvinists, never American neo-Puritans. Recreation

“The resurrection is the principle of the renewal of all things” (428).

Judgment

Bavinck ably rebuts the hippy, humanitarian idea that hell is too mean for God, especially when evaluated on human sentiment. “For when the interest of society becomes the deciding factor, not only is every boundary between good and evil wiped out, but also justice runs the danger of being sacrificed to power…Human feeling is no foundation for anything important, therefore, and neither may nor can it be decisive in the determination of law and justice. All appearances notwithstanding, it is infinitely better to fall into the hands of the Lord than into human hands. The same applies with respect to eternal punishment in hell (708).

The New Earth

“The state of glory will be no mere restoration of the state of nature, but a re-formation that, thanks to the power of Christ, transforms all matter into form, all potency into actuality, and presents the entire creation before the face of God, brilliant in unfading splendor and blossoming into a springtime of eternal youth (720).

“The difference between day and night, between the Sabbath and the workdays, has been suspended. Time is charged with eternity of God. Space is full of his presence. Eternal becoming is wedded to immutable being. Even the contrast between heaven and earth is gone (730).

Conclusion:

Perhaps, as others have noted, this book isn’t as good as volumes 1-2. But it’s still the best thing on the market regarding this locus of systematic theology.

Self-Love and Augustine: Analytical Outline

This is an outline of Oliver O’Donovan’s The Problem of Self-Love in St Augustine.
Thomas Aquinas identified three different froms of self-love: friendly, hostile, neutral.

      1. Augustine’s own use of it identifies with the eudaimonist tradition (O’Donovan 2).
    1. Four Aspects of Love
      1. Dilectio and caritas are words better-suited than amor.
        1. There is no caritas about evil things; only cupiditas.
      2. The loving subject stands in a complex relation to the reality he confronts.
        1. “Order” is a teleological notion.
        2. The subject discovers this order.
      3. The final good.
        1. Augustine initially thought this meant happiness.
        2. The supreme Good can’t be below or equal to man; it is above him.
        3. Using language like finis bonum introduces a positivist note (17).
      4. Cosmic love
        1. Metaphysical/ethical realism.
        2. The love of God is a metaphysical movement of the human will towards its final cause.
          1. But this doesn’t really account for deviations.
          2. Augustine then said that the movement of each thing is “proper” in that it occurs without any exterior force as an intervening cause.
        3. Augustine’s “Neo-Platonism.”
          1. The good of each degree is identified with the degree above it.
          2. Yet Augustine the metaphysician had to admit that only one object of love was permissible.
      5. Positive Love
        1. For the early Augustine “use” was opposite of love.
        2. Distinction between things and signs
          1. Things are subdivided
            1. Objects of enjoyment: you cleave to something for its own sake.
            2. Objects of use: not all use of temporal things is love.
        3. This is classical eudaimonism: the end is something one posits (28).
      6. Rational Love
        1. Love is estimation, appreciation, approval, not appetite or movement.
        2. The lover’s response to the object of his admiration is dilectatio.
          1. The basis of this delight is rational.
          2. Love’s order is given by its comprehending conformity to the order of reality.

 

  • Self-Love and the Love of God

 

      1. The pyramidal ordo amoris supposes that every subordinate good derives its value from its final orientation to God.
      2. Knowledge: We require God’s merciful self-communication
        1. The human mind
          1. We also need subjective criteria: the mind loves itself.

 

  • Self-Love and Self-Knowledge

 

      1. Love follows knowledge.
      2. Matter and Mind
        1. To be in matter is to be in space.
        2. The intelligible realm is “in itself.”
      3. Soul and Presence
        1. Self-presence: the soul detached from the world of matter
        2. Distance-from-self: the soul in matter.
        3. Augustine identifies the inner self with conscience (71).
      4. There is a gulf between self-knowledge and knowledge of God.
      5. Commentary on De Trinitate
        1. First three-fold division
        2. Amans, amata, amor
          1. This was the Trinity of external love.
          2. The subject-object-copula only yielded two terms.
          3. New triad can yield three: mens, notitia, amor.
        3. Memoria, intelligentia, voluntas

 

  • The Primal Destruction

 

      1. Self-love is to reject the good common to all, God himself, in favor of some limited personal good.
      2. Platonic echoes: Augustine sees the soul of man occupied in the middle place of the universe.
        1. We must view the soul as expanding (reaching towards God) and contracting (sin).
      3. Your private interests should not clash with another’s, for the only true interests have to be communal because the only true goodness was God, who gives himself freely to all (103).
        1. Neglecting the common good is neglecting the transcendent good common to all.

 

  • Suum has become an ontological category (104).

 

Thesis: Self-love is notorious to define, be it pagan or Christian.  And it isn’t always clear what Augustine means by it.  O’Donovan, however, does point the way through the morass and gives us something like the following: Augustine takes classical eudaimonianism and gives a “communal” and eschatological cast to it:  self-love finds its true expression in love to God, which orders my love to others (138).

O’Donovan ends with an outstanding presentation of Christian Eudaimonism.  Such a view will have to take a positivist view of the finis bonum.

But in some ways more important than the above is O’Donovan’s wise, judicious handling of the history of ethics in the ancient world.  Among other things, he gives us an outstanding commentary on the latter half of De Trinitate.

Many episkopoi in one church

Let’s assume for the moment that episokopos in the Greek New Testament means “bishop.”  Things get really interesting in the following passages:

Acts 20:28 Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you [a]overseers [bishops], to shepherd the church of God which He [b]purchased [c]with His own blood.

Phil. 1:1:

Paul and Timothy, bond-servants of Christ Jesus, To all the [a]saints in Christ Jesus who are in Philippi, [b]including the overseers [bishops] and deacons:

In these two passages Paul is speaking to specific, local churches. I can grant for a moment that the Ephesian elders represented a multitude of churches in the Ephesian area.  Perhaps.  You still have many bishops within one church-area.

Review of Dennison on Van Til

Dennison, William.  In Defense of the Eschaton.  Wipf and Stock, 2015.

This is a collection of essays dealing with Van Til and Education, with a few other themes thrown in.   Some essays are quite good, particularly the one on Genesis 2:15.  Unfortunately, it manifests all the weaknesses of Van Tillian thought:  inability to interact with recent developments in philosophy, attacking other schools because they don’t use the same jargon, refusing to understand what other Christian thinkers are getting at.

Some flaws aren’t as serious.  In the chapter on Plato, much of it was good but I am not sure what the pay-out was.  We got a good summary of Plato’s view on the soul, and we saw that some philosophers weren’t “Platonic” (though he never says who).  But all of this could have been found elsewhere.  Other flaws are found in most Van Tillian works: broad-brushing all of the opposition as “autonomous thought” without always spelling out how it is bad.

Dennison’s first chapter places Van Til (hereafter CVT) within the context of Continental vs. Analytic philosophy and it begins on a promising note. Few of CVT’s disciples are aware of this context and it makes these studies difficult. So we commend Dennison for that. Indeed, he notes the connection between Vos and CVT, and that connection is “the biblical story.”

So how does a “Vosian narratology” influence CVT’s thought? Dennison gives us an interesting suggestion, but only that. For him, CVT places epistemology within the realm of history (Dennison 28), which would be the biblical story. So how does that determine CVT’s apologetic? I think Dennison wants to say it means CVT sees man as either a covenant-keeper or breaker within the respective kingdom. So what does this have to do with Vos? I’m not sure.

Had Dennison stopped there the chapter would have been fine, even perhaps groundbreaking in a few parts. However, hee takes several shots at “analytic philosophy” and “Reformed Epistemology” and fundamentally misrepresents both.

He begins by noting there are two schools of analytic philosophy: logical positivism and linguistic analysis (23). I’m not so sure. Let’s take the greatest Christian analytic philosophers today: Plantinga, Swinburne, Craig. Where do they fit? They do not belong to either category. Even more, what does “Possible Worlds Semantics” have to do with Wittengstein or Vienna? Analytic philosophy today is a tool, not a totalizing approach. Dennison appears to read all analytics as following in Wittgenstein’s footsteps, whether early or late.

He notes some perceived problems with Reformed Epistemology. It doesn’t place Jesus as the beginning of epistemology (28 n69). Well, maybe, and Calvin didn’t use the transcendental argument for the existence of God, either. He criticizes Plantinga for failing to take account of the noetic effects of sin, and notes Plantinga’s Warrant and Proper Function. But Plantinga does take such into account in Warranted Christian Belief (see Plantinga, WCB 214). Did Dennison read Warranted Christian Belief?. Dennison rebukes it for its alliance with Common Sense Realism. Okay, so what is the problem exactly? In fact, what is Common Sense Realism? How are beliefs formed? That’s the issue. Simply chanting “Jesus is the starting point” tells me nothing on how beliefs are formed. And finally, he suggests Plantinga has affinities with Barth, but he gives no such evidence besides mentioning Plantinga’s paper on natural theology.

Criticisms

His review of Keller’s book was fine and I agree with most of his concerns. It was odd at a point. Dennison attacks Keller for holding to the “neo-Calvinist” scheme (168ff). What is this scheme? It is the story-line of Creation-Fall-Redemption. So what is bad about this? I think he wants to say that it makes us lose sight of heaven as our homeland? Let’s look at it.

Neo-Calvinist: Creation-Fall-Redemption and Jesus came to put the world to right.

Puritan Pietist: Heaven is our true homeland.

As it stands there is no contradiction between the two statements. Maybe all he is saying is that some Neo-Calvinists denigrate heaven. I guess. That’s an entirely different argument.

I would take it a step further: what or where exactly is heaven? Is “heaven” the final destination? How does this tie in with the New Earth? Elsewhere Dennison says that we are already in the age to come of a sorts (107). I agree. If that’s so, then there is no contradiction between Neo-Calvinism and Vosian eschatology.

The Good

Despite my criticisms, several essays are quite valuable. His notes on anthropology highlight man as an image-bearer (39). The imago dei is often missing from treatments on man’s essence.

He has some outstanding suggestions on the role of the Reformed apologist in light of his eschatological existence (107ff).

Conclusion:

This collection of essays is strong where Van Tillians have always been strong: eschatology, piety, and culture. It is weak where Van Tillians have always been weak: interacting with recent philosophy, fleshing out their views, etc. This is actually a three-star book, but Dennison’s essay on Genesis 2:15 was so good I bumped it up a star.

Van til and analytic philosophy

This is from the first chapter of William Dennison’s In Defense of the Eschaton.

Dennison’s first chapter places Van Til (hereafter CVT) within the context of Continental vs. Analytic philosophy and it begins on a promising note.  Few of CVT’s disciples are aware of this context and it makes these studies difficult.  So we commend Dennison for that.  Indeed, he notes the connection between Vos and CVT, and that connection is “the biblical story.”  

So how does a “Vosian narratology” influence CVT’s thought?  Dennison gives us an interesting suggestion, but only that.  For him, CVT places epistemology within the realm of history (Dennison 28), which would be the biblical story.  So how does that determine CVT’s apologetic?  I think Dennison wants to say it means CVT sees man as either a covenant-keeper or breaker within the respective kingdom.  So what does this have to do with Vos?  I’m not sure.

Had Dennison stopped there the chapter would have been fine, even perhaps groundbreaking in a few parts.  Sadly, he went on.  He takes several shots at “analytic philosophy” and “Reformed Epistemology” and fundamentally misrepresents both.  

He begins by noting there are two schools of analytic philosophy: logical positivism and linguistic analysis (23).  I’m not so sure.  Let’s take the greatest Christian analytic philosophers today:  Plantinga, Swinburne, Craig.  Where do they fit?  They do not belong to either category.  Analytic philosophy today is a tool, not a totalizing approach.  Dennison appears to read all analytics as following in Wittgenstein’s footsteps, whether early or late.

He notes some problems with Reformed Epistemology.  It doesn’t place Jesus as the beginning of epistemology (28 n69).  Well, maybe, and Calvin didn’t use the transcendental argument for the existence of God, either.  He criticizes Plantinga for failing to take account of the noetic effects of sin, and notes Plantinga’s Warrant and Proper Function.  But Plantinga does take such into account in Warranted Christian Belief (see Plantinga, WCB 214).  Did Dennison read Warranted Christian Belief?.  Dennison rebukes it for its alliance with Common Sense Realism.  Okay, so what is the problem exactly?  In fact, what is Common Sense Realism?  How are beliefs formed?  That’s the issue.  Simply chanting “Jesus is the starting point” tells me nothing on how beliefs are formed.  And finally, he suggests Plantinga has affinities with Barth, but he gives no such evidence besides mentioning Plantinga’s paper on natural theology.