First Theology: God, Scripture & Hermeneutics

Trinity Journal, Spring 2003 by Horton, Michael S

Chapter 12 follows the thread linking the notion of "trial" to "mission, martyrdom, and the epistemology of the cross," comparing and contrasting the trials of Socrates and Jesus. He then relates them to the postmodern "trials" faced by Christian faith and practice, and therefore by Christians themselves. As he had earlier in the volume, he begins this chapter by defining Christian theology as wisdom rather than as mere knowledge. While Socrates wanted to ask questions because he did believe in truth, Nietzsche's critical questioning is nihilistic. And even in that case, Socrates died for a question, not for an answer. Hermeneutics allows us to escape the false dilemma between objectivism and relativism. Furthermore, it leads to a view of the theological task as more akin to phronesis than theoria. This, by the way, was the position of most Reformed scholastics and has been maintained especially by Kuyper, Bavinck, and Van Til. "In short, the getting of wisdom is the payoff of Christian interpretations" (p. 349). An epistemology of the cross, together with a virtue epistemology, leads to a form of being-in-the-world marked by testimony, martyrdom, and the cross. "A belief is justified . . . when it is held by a person with epistemic virtue: one who knows of what she speaks and is willing to suffer on its behalf" (p. 356). Vanhoozer would find hearty approval for this account not only in Kierkegaard (amply cited), but in Michael Polanyi's account of "personal knowledge."

Against Hume and his successors (like Van Harvey), Vanhoozer argues that testimony is legitimate knowledge. Further, "the life of the witness and the testimony itself are inseparably intertwined" (p. 361). "My thesis is that Christian discipleship is conducive to forming certain epistemic virtues, especially the theological virtues of credulity and humility, and that these virtues in turn are conducive to appreciating the truth that God was in Christ reconciling the world to himself" (p. 356). "Genuine theology is not only about the art of reasoning well (rationality) but about living well (wisdom) and dying well (martyrdom)" (p. 373).

If pressed to offer criticism, I would point to the presence of repetition and unevenness. Both of these weaknesses have to do with the fact that this is a collection of previously published essays rather than a self-sufficient monograph. Thus, one may gain the impression that the chapters relate to each other topically without being developed organically. More introductory and concluding transitions might have aided the reader in following the trajectory. But these are mere quibbles. The proposal that Vanhoozer sets before us is, I think, the best way forward especially for formulating our doctrine of revelation and Scripture in the light of our understanding of God and God's relation to the world. Locked in false antitheses, the typical conservative-liberal debates get us only so far and leave us with a reductive thesis. Speech act theory offers a suggestive way forward and Vanhoozer has done the lion's share of heavy lifting to show us how it is done.