Jacob Phillips

225/226 On Getting First Things First: Assessing Claims for the Primacy of Christ —by Myk Habets Primacy, Incarnation, Fall, Scotistic, Thomistic Excerpt 1 of 2: “Adopting modal logic the doctrine of the primacy of Christ is defined and defended in relation to the Thomistic – Scotistic debates over the primary and efficient causes of the incarnation. This leads to a defence of the Scotistic thesis and a reserved affirmation for the Scotistic hypothesis that there would have been an incarnation irrespective of the fall. This hypothesis is tested by reference to the work of four recent theologians, Thomas Weinandy O.F.M. cap., Karl Barth, Jurgen Moltmann, and Thomas Torrance. Finally, a sketch describ- ¨ ing another possible-world incarnation that builds upon the Scotistic hypothesis is provided.” Excerpt 2 of 2: “As a result of the Son’s incarnation knowledge of the trinitarian God is made available thus breaking through the epistemological barrier. The ontological barrier is also overcome through the hypostatic union in the incarnate Son, via his model and example as humans come to participate in Christ and through Christ in the trinitarian being of God by the Spirit. It now becomes possible for humans to receive the love of the Father in the Son through the Holy Spirit and then return that love of and in the Son to the Father by the Holy Spirit. The deeper reality revealed by this incarnational model is that is it only in Christ that full participation in God is possible. It is to this end the Spirit baptises, fills, and indwells human persons. It is to this end the Father sends the Son. It is to this end the Son willingly goes and lives his life, the one for the many; and all this regardless of sin or a fall in the first instance. It is this incarnational and relational goal, not simply the forgiveness of human sinfulness, which provides the rationale for the primacy of Christ. Christ came to establish a right relationship between the Creator and the creature, and that necessitated the incarnation of the Son. By spending some time developing this hypothetical model we end up affirming many of the insights that the New Testament itself asserts as being true according to our post-lapsarian world, a world in which atonement becomes a necessity. For human creatures to participate in the divine nature, according to the promise of 2 Pt 1.4, several barriers are required to be bridged: the ontological; the epistemological; and the relational. Sin has merely frustrated and intensified the disunity between Creator and creature. This does not imply, however, that the incarnational model hypothesised so far is unnecessary. What it does highlight is that this model is fully complementary with the juridical or atonement based model of the incarnation developed almost exclusively in the West. It is our conviction that when the two models — incarnation and atonement — are united they will enable a much fuller and more comprehensive picture of God’s revelation, one that stands closer to Scripture as well as Eastern and Western concerns.”

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Are you old enough to remember these classic works of literature?

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2) If there is a unity of object under consideration (god), and a unity of the subject who considers (the human intellect), why would anyone think it’s reasonable to constantly and essentially change the methods of science?

This is the vibe: 'The message that reverberates throughout this volume is Catholic orthodoxy, yes; neoscholasticism, no.'