Greg Van Buskirk | Boston University (original) (raw)

Papers by Greg Van Buskirk

Doxology a Journal of Worship, Jan 23, 2014

By envisioning Wesley’s Eucharistic theology through a lens of “virtue ethics,” this essay seeks ... more By envisioning Wesley’s Eucharistic theology through a lens of “virtue ethics,” this essay seeks to further enrich Wesleyan sacramental theology; likewise, by focusing on Wesley’s sacramental theology, there is great potential for deepening Wesleyan virtue ethics through practice. In particular, a hermeneutic of ethical virtue offers a possible interpretation for understanding the relationship between Eucharist and baptism within Wesley’s theology – especially regarding Eucharist before baptism.

MAHABBAH: Journal of Religion and Education

This article examines Wesley's moral-theological economy as a hermeneutical circle that moves... more This article examines Wesley's moral-theological economy as a hermeneutical circle that moves from stewardship to response through the structure of our moral psychology that responds to God's gracious initiative manifest throughout creation. The first part describes Wesley's Economics of Stewardship, followed by Wesley's Moral Psychology of Response and Perfect Love. While the final part, responding to the Poor as Stewards of God's Grace. The conclusion of this article is that stewardship is God's sole proprietor who requires the use of responsibility made possible through God's free initiative and ongoing throughout Creation means establishing a relationship with him, starting with our relationship with the poor. Wesley's wisdom of stewardship is thus embodied in his moral theological dynamics of response as stewards, called to use ourselves wisely in the trust of what has been entrusted to us.

Nature, Grace, and Virtue: Iconic Dignity in the Theology of John Wesley and Thomas Aquinas

Doxology, 2012

Nevertheless, we are startled to observe the strong contrast between the Wesley discipline of old... more Nevertheless, we are startled to observe the strong contrast between the Wesley discipline of old and the Methodist discipline of these our days. We are particularly interested in the changes in the terms of church membership. Put briefly, at first the problem faced by the individual member was keeping his name on the rolls; now the problem faced by the congregation is getting the name off the rolls. In the early days the Methodist was required quarterly to prove his faith and loyalty, else he was dropped. Today the Methodist is likely to find his name still enrolled, despite nonattendance, indifference, nonresidence, iniquitous living, or even death. 1

And hereby we know-We have a farther proof, by this real operative love, that we are of the truth... more And hereby we know-We have a farther proof, by this real operative love, that we are of the truth-That we have truth faith, that we are true children of God, and shall assure our hearts before him-Shall enjoy the assurance of his favour, and the testimony of a good conscience toward God.

In what other publication of this kind have you so distinct and full an account of scriptural Chr... more In what other publication of this kind have you so distinct and full an account of scriptural Christianity? Such a declaration of the heights and depths of religion, speculative and practical? So strong cautions against the most plausible errors, particularly those that are now most prevalent? And so clear directions for making our calling and election sure, for perfecting holiness in the fear of God? […] This book is in effect a little body of experimental and practical divinity. 1 How fitting that these words, taken from John Wesley's "Preface" to his 1780 Collection of Hymns, ascribe the title of "practical divinity" -in today's theological parlance, "practical theology" -to a body of work so practical as a hymnal by a pastoral theologian so practical as Wesley. Indeed, Wesley has been regarded as a prototypical "practical theologian" for the ways in which he wove together deep theological reflection and analysis with activities that met human need in a particular time and location -all under the same impetus of being formed in love to Christ-likeness.

Broadly speaking, the field of theological scholarship surrounding Wesley's Christology is like W... more Broadly speaking, the field of theological scholarship surrounding Wesley's Christology is like Wesley's Christology itself: it frames the discussion in terms of the work of Christ (atonement, soteriology, sanctification) over and above the person and nature/s of Christ. The exceptions to this statement are admirably surveyed in a recent article by Richard M. Riss, in which he canvasses the landscape of Wesley's Christology within recent literature, tracing the chronology of scholarship from Scroggs and Deschner to Outler, Collins, and Maddox (among others). 1 Riss's scope is limited to Wesley's understanding of the divinity and humanity of Jesus, noting from the very first sentences how Wesley's Christology has been read both within the boundaries of the Council of Chalcedon (451) and beyond the purview of orthodoxy, with particular emphasis given to monophysitism (even docetism). 2 Scroggs noted how "Wesley does not always hold rigorously to the true humanity of Jesus. There are hints that at times Wesley came close to docetism;" 3 Deschner frequently points to Wesley's underemphasis on the human nature (and the overemphasis on the divine nature); 4 and Outler, commenting on Wesley's "Sermon on the Mount, I," gives Wesley's Christology a working title: "practical monophysitism." 5

The missionary character of the Methodist Movement was a natural and almost inevitable outgrowth ... more The missionary character of the Methodist Movement was a natural and almost inevitable outgrowth of its fundamental doctrine of universal redemption. Its basic drives were such as made for world evangelization. The form of organization of the Societies-their primary emphasis upon fellowship, the absence of rigid dogmatic requirements, and their simplicity of organization admirably adapted the Movement to the work of missionary propagation. Because of its spirit and genius, the substance and power of its convictions, and the form and method of its organization, Methodism was early destined to become what is considered by many to be the mightiest missionary movement of modern times. 1

Conference Papers by Greg Van Buskirk

This paper emerges from the author’s doctoral dissertation, which seeks a constructive theologica... more This paper emerges from the author’s doctoral dissertation, which seeks a constructive theological comparison of John Wesley and Thomas Aquinas along the lines of human nature, divine grace, and theological virtue. That study has yielded an emergent trajectory—“iconic dignity”—a hermeneutical tool for continuing Wesley-Aquinas dialogue beyond limitations of topic or time-period. Iconic dignity expands “nature” beyond theological anthropology in Wesley and Aquinas to include ecological reflection that merits contemporary consideration. However, since iconic dignity emerges from (1) a theological exchange between Wesley and Aquinas (2) that begins with theological anthropology, (1’) Wesley’s and Aquinas’s ecologies must be brought to bear upon one another (2’) as well upon their respective theological anthropologies. The result is a rich Wesley-an eco-theology that mitigates Wesley’s own darker anthropological tones while pressing Aquinas toward an ecological ethic consistent with Aquinas’s own theological and anthropological convictions.

Neither Wesley nor Aquinas composed a full-bodied ecclesiology in the modern sense of the term, b... more Neither Wesley nor Aquinas composed a full-bodied ecclesiology in the modern sense of the term, but the claim that they altogether lacked an ecclesiology is patently false. If noted Aquinas scholar Yves Congar was right—that everything in the thought of Aquinas passes through an “ecclesiological phase”—then we must consider the massive Second Part of Aquinas’s Summa Theologiae not only as a text in moral theology, but also one in ecclesiology. Similarly, if Clarence Bence, Frank Baker, and Albert Outler were right—that Wesley’s ecclesiology is implicitly embedded within his deepest theological concerns—then we must include Wesley’s emphasis on soteriology, happiness and holiness, health, Christian character, and the role of the Methodist societies under the heading “Wesleyan ecclesiology.” In this turn to what I am calling “deep ecclesiology” (that is, ecclesiological reflection without its contemporary prescriptive trimmings), not only is it possible to get Wesley and Aquinas to talk about the church, they also have quite a lot to say—both to one another and to us.
This paper aims to facilitate that conversation in three movements: context, content, and contact. First, I will briefly describe Wesley’s and Aquinas’s social, cultural, and ecclesial contexts, including the contexts of their “ecclesiological writings.” In the second section, I will unpack the ecclesiological content of the various materials. Though differing in scope, Wesley and Aquinas clearly converge on the moral-theological nature of the church. This point of contact leads to the third section, which calls for contemporary ecclesiological reflection to “read” ecclesiology through a broader, more-holistic, and moral-theological lens.

This paper begins with the atonement as the principal work of Christ that potentiates our union a... more This paper begins with the atonement as the principal work of Christ that potentiates our union and restoration with God. Not only does this locate the atonement under the heading of Christology, it also calls into question the relationship of Christian living – the intersection of holiness and morality – with the person and work of Christ. However, it is at this juncture that Wesley’s Christology and atonement theory present serious problems. On the one hand, Wesley’s Christology leans Eastward towards monophysitism, thereby distancing Christ from humanity to the point of jeopardizing human salvation itself (recall Gregory of Nazianzus’s axiom, “what Christ has not assumed, Christ has not healed”). On the other hand, Wesley’s atonement theology leans Westward towards sacrifice and satisfaction to the point of presenting Christ “as a victim, to be sacrificed” (Wesley’s Notes, John 17:19). In both instances, it is relevant to observe how Christ’s human nature and active obedience to God play a negligible role in Wesley’s soteriology. Consequently, to the same extent that Christ does not participate in our human nature, we are unable to participate in the divine nature (cf. 2 Peter 1:4); or, to put it differently, the telos of Christian living is sacrificed to the less-than-human sacrifice of a victimized Christ.

Having established Wesley’s problematic Christology and atonement theory, I will then propose a Christology and atonement theory that is more consonant with the broader trajectory of Wesley’s moral theology: our restoration according to God’s image, holiness, and love. In brief, I will advance a Wesleyan theory of atonement that is more Abelardian and participational, thereby upholding the atonement as a paradigm of grace and response. The result is a Wesleyan reconstruction of Wesley’s own theory of atonement that better coheres with his central moral-theological concern: responding to and being transformed by God’s grace in the life of Jesus Christ for the sake of Love.

"I begin with the premise that Wesley’s theology is practical and moral: the telos is loving comm... more "I begin with the premise that Wesley’s theology is practical and moral: the telos is loving communion with"
"God and with fellow creature, buttressed by a habitus emblematic of “the mind that was in Christ Jesus.” For Wesley, 2 Peter 1:4 epitomizes this trajectory: that we “may become participants of the divine nature” – “being renewed in the image of God,” as Wesley comments, “so as to dwell in God and God in you.” From there (2 Peter 1:4ff.), the Apostle outlines a path toward this telos, beginning with the classical Aristotelian concept of aretē (virtue) and culminating with the ultimate Christian virtue of agapē (love). For Wesley, “love” is the teleological totality of Christianity – the Christological shape of a Christian’s character and practices. In a word, this kind of Christian perfection is holiness exemplified."
"In my paper, I shall develop a Wesleyan moral theology by attending to his treatment of 2 Peter 1 (including"
"Wesley’s Notes and Sermons). Furthermore, I contend that Wesley’s understanding thereof is consonant with a classical notion of moral theology (a la Aquinas’s synthesis of Aristotelian philosophy with Christian theology) insofar as Wesley organically lifts up the catalogue of Christian virtues that wholly contribute to the exemplification of holiness. In order to demonstrate the dynamism of Wesley’s moral theology, I also give attention to how this manifests in the life of the Church through the Eucharist. This sacrament fully embodies the trajectory of Wesley’s moral theology as a foremost practice of the Christian community intended to shape the Body according to Christ’s holy love. The telos of this theology is a life lived in conformity with the imago Dei manifest in the classic Wesleyan refrain: the love of God shed abroad in the heart, resulting in a simultaneous love of God and love of fellow-creature."

Drafts by Greg Van Buskirk

In my previous paper, I discussed the viability of Johannine virtue ethics based on a brief refle... more In my previous paper, I discussed the viability of Johannine virtue ethics based on a brief reflection of John's Christological approach to the moral life of discipleship by means of cultivating an ongoing response of faith working through love. I then proceeded to unpack John's Gospel according to a virtue perspective by highlighting the presence of the theological virtues within the Gospel, noting the potential problems and possibilities of such an approach, and applying this framework to John 7:53-8:11 (" The Woman Caught in Adultery "). In the present paper, I will seek to extend my prior argument by advancing virtues particular to the Johannine moral vision—a vision that I identify as the disciplined interplay of faith and love in discipleship. Specifically, I will attempt to apply these virtues to the present life of the Church (especially the United Methodist Church) through a practical lens of communion.

Doxology a Journal of Worship, Jan 23, 2014

MAHABBAH: Journal of Religion and Education

Nature, Grace, and Virtue: Iconic Dignity in the Theology of John Wesley and Thomas Aquinas

Doxology, 2012