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Full download Explorations in Analytic Ecclesiology: That They May be One 1st Edition Joshua Cockayne file pdf all chapter on 2024
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OUP CORRECTED PROOF – FINAL, 8/8/2022, SPi
Series Editors
Michael C. Rea Oliver D. Crisp
OUP CORRECTED PROOF – FINAL, 8/8/2022, SPi
Explorations in Analytic
Ecclesiology
That They May be One
JOSHUA COCKAYNE
OUP CORRECTED PROOF – FINAL, 8/8/2022, SPi
For Eleanor
OUP CORRECTED PROOF – FINAL, 8/8/2022, SPi
OUP CORRECTED PROOF – FINAL, 8/8/2022, SPi
Preface
While analytic theology is still a young and emerging discipline, the lack of
work on ecclesiology within this field is striking.¹ Despite path-breaking work
on many of the core doctrines of the Christian faith, work on ecclesiology has
not received the same share of attention. Analytic theology, as I approach it, is
committed to explicating the core claims of the Christian tradition, using the
tools of contemporary analytic philosophy.² Since belief in the ‘one holy,
catholic, and apostolic Church’ is a core doctrine of this tradition,³ it seems
obvious that analytic theologians should pay attention to this important area
of theology. There have been numerous calls to address the lack of ecclesiology
in analytic theology. In Tom McCall’s An Invitation to Analytic Theology,
which is seen by many as the go-to introduction to analytic theology, he writes,
McCall is right that these questions have largely gone unasked by analytic
theologians. This book aims to begin this task of exploration into the nature
and life of the Church by addressing the issue of the Church’s unity in Christ
through the Holy Spirit.
One area that has seen some growth since McCall wrote these words is the
discussion of Christian liturgy by analytic thinkers. In his address to the 40th
¹ A few exceptions include the contributions to the special issue of TheoLogica on Analytic
Ecclesiology (see Cockayne and Efird, 2020), a chapter of Abraham (2018), and a chapter in Crisp
(2022).
² See chapter 1 of Crisp, 2019. ³ Taken from the Nicene Creed.
⁴ McCall, 2015: 151–2.
OUP CORRECTED PROOF – FINAL, 8/8/2022, SPi
viii
Before we can proceed, some clarifications about the scope of the present
volume are required. First, it is not within the scope of this book to offer a
comprehensive ecclesiology which presents a far-ranging account of the
nature and life of the Church. Rather, as the subtitle of the book alludes to—
that they may be one—the focus of the discussion is on the issue of the unity,
or oneness, of the Church. That is, the volume seeks to offer an account of
what it means for the Church to be one, and to consider the implications of
this accounts for the liturgical and sacramental life of the Church. As such,
there are many issues on which I will remain silent. My hope is that this is not
the end of the discussion of ecclesiology in the analytic tradition and that
flowering of liturgical theology in the analytic tradition, of which Wolterstorff
describes, will also extend to the study of the Church.
ix
Thus, in the spirit of Efird and Crisp, this project offers a model of ecclesiology
which serves to make clear what it means to think of the Church as one in
Christ through the power of the Holy Spirit, but one which never pretends to
get to the full truth of the matter.
⁹ See Cockayne and Worsley (2021) for a discussion on Efird’s approach to analytic theology.
¹⁰ Nozick, 1981. ¹¹ Crisp, 2019: 54–5.
OUP CORRECTED PROOF – FINAL, 8/8/2022, SPi
x
xi
xii
¹³ Avis, 2018: 24. ¹⁴ See e.g. List and Pettit, 2011; Tollefsen, 2015; Collins, 2019.
¹⁵ See e.g. Clark, 2010; Clark and Chalmers, 2010; Tollefsen, 2015.
¹⁶ Arcadi, 2018; Cross, 2011.
OUP CORRECTED PROOF – FINAL, 8/8/2022, SPi
xiii
Eucharist and the incarnation, the doctrine of the Church does not think of
Christ as extended into some artefact or tangible object, but into a social body.
To give a metaphysics of the Church as the body of Christ, then, I build on
work in socially extended cognition, which seeks to show the ways in which
minds are extended into other minds. This can provide one model for thinking
about how the Church as a group agent might participate in the body of
Christ.
We then move from conceptual to practical. If Chapters 1–3 ask the
question: ‘What is the Church?’, then Chapters 4–7 ask the question: ‘What
does the Church do?’. The unity thesis and the theological model offered in
Chapters 1–3 are then used to help us examine the study of the sacraments
(specifically, baptism and Eucharist) and liturgy (both inside and outside of
formal church worship). Moreover, this discussion of what the Church does
focuses on the question of how the activities of the Church serve the unity of
the Church. Thus, we are able to see how the model offered in Chapter 1–3
might inform the practices that are performed by the members of the one
Church.
In Chapter 4, I consider the role of baptism in the one Church. The chapter
focuses on the role of a baptismal liturgy as an instance of initiation into the
community of the Church, reflecting on the implications of this initiation for
how a new member relates to the group. First, I consider recent philosophical
work on the nature of promises. I argue that the promises made in baptism
might be understood as instances of what Margaret Gilbert has called ‘joint
commitments’.¹⁷ As Gilbert shows, promising, understood as an instance of
joint commitment, always entails certain obligations of both promisor and
promisee, and the same is clearly true in the promises of baptism. However,
whilst Gilbert’s account captures important features of baptismal obligations
in local communities, it fares poorly when extending this to consider the
relationship to the Church as a whole. We must understand these promises
as a response to work of the persons of the Trinity, who determine the grounds
of membership in the Church, rather than effecting the membership by itself.
Here, I unpack John Calvin’s notion of baptism as a sign and seal of the work
already achieved through Christ. Finally, I consider how this position can be
extended to think about the case of the infant baptism. Understanding baptism
not as an instance of personal testimony, but as an initiation into the family of
the Church allows us to see that making commitments on behalf of a child can
be made sense of within our understanding of the Church’s ontology.
¹⁷ Gilbert, 2011.
OUP CORRECTED PROOF – FINAL, 8/8/2022, SPi
xiv
¹⁸ Underhill, 1936.
OUP CORRECTED PROOF – FINAL, 8/8/2022, SPi
xv
liturgy, even if they lack the capacity to engage in joint action. Finally,
I consider the nature of corporate silence in liturgy. Drawing from work in
the philosophy of perception, I argue that liturgical silence is not the same as
absolute silence but, instead, stands as a contrast to the other aspects of the
liturgy. In the space which silence allows, our individual actions are united by
the work of the Holy Spirit to form group actions, thus emphasizing the need
for both liturgical action and leaving space for the uniting work of the Spirit in
worship.
I conclude, in the final chapter, by considering how the liturgy of the
Church extends beyond acts of gathered worship. Even if we recognize that
the Church is one in the Spirit, we must lament when the outwards of the
Church commit acts of abhorrence in the world. Reflecting on the discussion
of worship and justice in the minor prophets of the Hebrew Bible (see Amos
5:21–4, for instance), I show that there is a close connection between worship
and ethics. Bringing Augustine’s discussion of social justice to bear on the
ethics of worship, I show that we should look to an account of group injustice
to best understand cases of abuse and injustice in the Church. Then, I turn to
recent analytic work to help expand this claim. First, drawing from work by
Miranda Fricker, I consider how responsibilities might be shared by two or
more agents. However, I argue, such accounts are limited. Just as shared
agency accounts of liturgical action are insufficiently inclusive, collective virtue
accounts do not explain how non-paradigm participants in a community can
contribute to its virtue or vice. Thus, building on the discussions of function-
alist social ontology, I apply an account of group virtue to the context of
worship. I argue that we should think of group injustice in roughly the same
way that we think of individual injustice; as the community’s failing to do what
it ought to do, namely, to love. Finally, I conclude by considering a number of
questions for thinking about how we should respond to issues of group
injustice within our communities: When should an individual submit to a
church community and when should they protest? When does an action done
on behalf of the Church become disassociated with the Church as a whole?
Building on Stephanie Collins’ discussion of group responsibility, I argue that,
as a member of the Church, one has a responsibility to protest actions within
the Church which one takes to diverge from the Church’s purpose in Christ
through the Spirit. One form this might take, I argue, is the corporate act of
lament in liturgy.
Whilst the model expounded in this book has many facets, the core thesis
remains the same throughout the chapters: the Church is only one in virtue of
OUP CORRECTED PROOF – FINAL, 8/8/2022, SPi
xvi
the work of the Father, Son, and Holy Spirit at work in the midst of those who
are members of the one Church. In understanding the life of the body of
Christ, we must see that in all the Church does—whether in sacraments, in
corporate liturgy, or in acting in the world—unity can only arise in and
through the work of God.
OUP CORRECTED PROOF – FINAL, 8/8/2022, SPi
Acknowledgements
This book marks the culmination of four years of research at the Logos
Institute for Analytic and Exegetical Theology at the University of
St Andrews. The colleagues, students, and visiting scholars who have shaped
this project are too numerous to mention.
I initially joined the institute in 2017 to work on analytic theology and
liturgy, but it soon became apparent that the project I wanted to write needed
to take a much broader approach. If we want to understand what it is to
participate in the worship of the Church, then we must first understand the
nature and life of the Church.
Andrew Torrance has been a constant source of encouragement, challenge,
and friendship over the past four years. Within my first month at the Logos
Institute, Andrew had suggested I read his grandfather’s book, Worship,
Community and The Triune God of Grace. Its contents shaped not only my
academic interests, but also my approach to ministry and liturgy in the
Church. I am grateful for the support of Alan Torrance and Oliver Crisp as
directors of the Logos Institute, both of whom have been relentless in their
support and friendship. I could not have wished for a better way to spend four
years, nor for better colleagues to work alongside.
Jonathan Rutledge and Koert Verhagen have proved to be invaluable
sources of theological correction and philosophical challenge, but most
importantly, they have been fellow connoisseurs of coffee and whisky over
the past four years. This book would not exist without their influence, support,
and friendship.
During the 2020–1 academic year, a group of colleagues in the institute
convened to provide feedback on one another’s work, building on a mutual
interest on the theme of participation. The group not only provided feedback
on many of the chapters from this book, but also proved to be a melting pot of
ideas which inspired many of the directions this book ended up taking. Thank
you to Oliver Crisp, Joanna Leidenhag, Jonathan Rutledge, and Andrew
Torrance for participating in this group.
Alongside the writing of this book, I have also embarked on two collabora-
tive projects. First, together with my good friends Scott Harrower and Preston
Hill, I have written a book exploring how the Church might respond to issues
OUP CORRECTED PROOF – FINAL, 8/8/2022, SPi
xviii
of trauma. These gentlemen (there are none to whom this title is more suited)
have been a source of support, friendship, and mutual care over the past
couple of years, opening my eyes to the reality of the damage the Church
has sometimes inflicted on survivors of trauma. I am thankful to God for their
companionship and look forward to many more joint ventures in the future.
Secondly, I have been grateful for the opportunity to collaborate with Gideon
Salter, a psychologist at the University of St Andrews on a number of grant
projects and articles, exploring how psychology can help us to understand the
nature of corporate worship. Some of this material has made its way into the
present monograph, but our conversations have inspired much more than is
on the page. In Gideon, I have found a fellow long-suffering follower of the
English football team, and a likeminded co-author.
One of the most wonderful parts of being employed by a university is being
able to teach some of the brightest theological minds in the world. My doctoral
students: D.T. Everhart, Preston Hill, Madeline Jackson, Daniel Spencer, and
Jason Stigall have each been peers and friends in very different ways. Many of
them have given their time to grappling with the contents of this book and
discussing ideas late into the night over a glass of scotch. I am thankful for the
ways each of them have helped shape this project and I am excited to see how
their own careers and projects will develop. I am also blessed to have taught
outstanding MLitt candidates, many of whom have been inflicted with the
chapters of this book as compulsory reading and have provided many import-
ant insights.
A number of people have been kind enough to give feedback on draft
chapters of the book. I am grateful to Harvey Cawdron, Andrew Esnouf,
Derek King, Sarah Shin, and Chris Whyte for their insightful feedback,
which has transformed my own thinking on many issues. The two anonymous
referees from Oxford University Press provided timely direction to the project
in its infancy and raised many important points for clarification as it was
nearing completion. I am grateful to them both.
Before his untimely death, the late David Efird provided extensive com-
ments on many of the chapters. I am thankful to have known him and he
continues to shape my sense of vocation to this day. The research group
started by David at York—the St Benedict Society for Philosophy of Religion
and Philosophical Theology—kindly agreed to reunite to provide feedback on
a final draft of the manuscript. Our Friday morning Zoom meetings spanned
three countries (Chile, England, and Scotland) and I am very thankful to
Daniel Molto, Jack Warman, and David Worsley for their attention to detail
and probing questions, not to mention their continued friendship.
OUP CORRECTED PROOF – FINAL, 8/8/2022, SPi
xix
The completion of this manuscript also coincides with the end of my time at
the Logos Institute and a move into full time ministry in the Church. As such,
this book is not a mere academic study, but a reflection on the Church I have
committed to love and serve. The congregations of G2, York and Saint
Andrew’s Episcopal Church, St Andrews have shaped my faith and sense of
vocation in very different ways. In Christian Selvaratnam and Trevor Hart,
I have found like-minded colleagues in ministry and exemplary role models of
ordained ministry. Although he may not always have realized it, my weekly
coffee meetings with Trevor have also proved to be an excellent testing ground
for exploring many of the ideas in this book. Finally, as I embark on a new
ministry at Holy Trinity Church and St George’s Church in Leeds, I am
thankful to their openness and hospitality in welcoming us into their com-
munity and I am excited to get started in serving the one Church of Christ
together with them.
Finally, thanks are due to my wife, Eleanor and wonderful children Judah,
Emmeline, and Zachary. As well as providing a source of laughter, challenge
and love, Eleanor daily sharpens my faith in Christ and deepens my devotion
to serving his Church. I am looking forward to many more years serving the
Church alongside you.
Another random document with
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m Boardinghouse fanden sie Post vor.
In dem großen Brief an Altmann war ein kleines Briefchen
von Vicki beigelegt. Sie schrieb über Schmerzchen
hauptsächlich. Schmerzchen sei „süß“ und frage jeden Tag nach der
Mama. Die Nachschrift war bedeutend länger und handelte von
einem jungen Manne, den sie auf dem Architektenball kennen
gelernt hätte. Er hieße Bodo Völkel und arbeite bei einem großen
Baumeister. Er tanze „wundervoll“ und sei sehr klug. Sie habe sich
„himmlisch“ mit ihm auf dem Ball unterhalten und ihn einige Male
heimlich getroffen. Karla dürfe es nur beileibe nicht der Mama
sagen. Denn von ihrer heimlichen Verlobung sollte noch keiner
etwas wissen. Bodo sei übrigens auch ganz entzückt von
Schmerzchen, das sie immer mit auf ihren Spaziergang nehme. Sie
gingen nämlich meist im Tiergarten spazieren, weil dort die beste
Luft für Schmerzchen sei. Und wenn Karla erst in Berlin wäre, dann
würde Bodo ihr sofort seinen Besuch machen ... „denn Du kannst Dir
denken, Mama würde große Augen machen, wenn er so plötzlich
käme ...“
Karla lächelte und steckte den Brief in die Tasche. Kindereien!
Sie hatte jetzt Wichtigeres vor.
Altmann las noch immer. Es waren acht engbeschriebene Seiten.
Sein Gesicht war ernst, ja sorgenvoll. Karla beobachtete das Zucken
seiner Brauen, die nervöse Bewegung, mit der er sich um das
bartlose Kinn fuhr.
„Was schreibt Adele?“
Altmann überhörte scheinbar die Frage, faltete den Brief
zusammen und steckte ihn ein. Dann ging er im Zimmer auf und ab.
Ein grübelnder Ausdruck lag auf seinen Zügen.
Karla setzte sich auf das Sofa und umschlang die Knie mit den
Armen.
„Ich hätte wichtig mit dir zu sprechen, Ernst ...“
„Ja ... was ist ... was soll’s?“
Ein leiser Ärger stieg in ihr hoch. Was sie ihm zu sagen hatte,
war doch mindestens so wichtig wie alles, was man ihm von dort
schreiben konnte! Oder ...
Sie solle ihn jetzt nicht mit Fragen quälen. Er müsse Ruhe haben,
überlegen können. Das Anerbieten, das ihm Russel gemacht habe,
sei so verlockend, daß ...
Karla unterbrach. Es handelte sich nicht um Russel ... Was
immer er anbieten mochte — sie blieb nicht.
Und weil sie das kalte, ironische Staunen in ihres Mannes Augen
reizte, bullerte sie heraus, was sie langsam, bedeutsam hatte
vorbringen wollen. Berlin bot ihr einen dreijährigen Vertrag, und
Kapelle streckte ihr das Geld vor, um den Vorschuß an Russel
zurückzuzahlen.
Altmann verfärbte sich. Alles in ihm empörte sich dagegen, daß
ein Fremder, ein Dritter sich in Karlas Schicksal mengte, das er allein
bisher geleitet hatte. Wie kam er dazu?
„Kapelle hat Beziehungen in Berlin ... welche, hat er mir nicht
gesagt. Aber er hat diese Beziehungen angerufen, weil er sich für
meine Stimme interessiert ... als Musiker interessiert ... Du bist kein
Musiker .. Du weißt nicht, was das für mich heißt, noch ein Jahr
unter diesen Verhältnissen zu singen ... keine Ahnung hast du! ...“
Karla fing an zu schluchzen. „Ich will so nicht weiter leben ... will
nicht künstlerisch verkommen ... Durch Kapelle bietet sich mir das
große Los ...“
Altmann atmete schwer. Er zernagte seine Unterlippe. Er stand
plötzlich vor Entscheidungen und Verhältnissen, denen er sich kaum
noch gewachsen fühlte. Über seinen Kopf hinweg hatte ein Dritter
über sein und Karlas Leben verfügt. Wo blieb er? ... Würde es ihm
möglich sein, in Berlin auch für sich eine Stellung zu finden? Hier —
hatte er sie, wähnte, sie sich erkämpft zu haben durch Fleiß und
peinliche Erfüllung freiwillig übernommener Pflichten. Er war stolz
darauf. Soviel hatte er in Europa nie verdient, wie Russel ihm hier
anbot. Zehntausend Dollar jährlich und — kleine Beteiligung! Dazu
Direktortitel! So etwas schlug man doch nicht in den Wind ... Freilich
... Berlin! Seine Leute ... Luise ... Luise vor allen. Wohin mit ihr? Die
Stowns kehrten im Herbst nach England zurück, hatten Luise
freundschaftlich nahegelegt, sich nach einer anderen Stellung
umzusehen! Darüber schrieb Adele eben einen acht Seiten langen
Brief. Luise war zermürbt. Sollte sie wirklich in ihrem Alter noch bei
fremden Menschen ihr Brot suchen? Wäre es nicht das Beste,
Richtigste, sie würde Schmerzchen erziehen und Karlas Haushalt
führen? Denn es war doch anzunehmen, daß sie beide nach Ablauf
ihres Vertrages nach Deutschland zurückkehrten. Luisens Platz war
in ihrem Hause. Karla konnte Gott danken, daß das Schicksal es so
gefügt hatte.
Er war aufs tiefste bewegt gewesen von diesem Anruf seiner
brüderlichen Pflicht. Flüchtig hatte er bereits daran gedacht, eine
Wohnung für Luise und das Kind zu mieten, ihnen eine kleine
Wirtschaft einzurichten ...
Nun kam Karla mit dem Berliner Antrag ... Glückselig wäre er
gewesen — noch gestern! Aber heute? ...
„Und wie kommt Kapelle dazu, den Vorschuß zu bezahlen“, stieß
er heftig hervor. „Wie soll ich das auffassen ...?“
„So einfach — wie er es angeboten hat. Statt dem Russel sind
wir ihm das Geld schuldig — weiter nichts.“
Altmann preßte die Lippen aneinander. Es wurde ihm schwer,
immer unter einer Schuldenlast einherzugehen — noch schwerer
aber war es ihm, mühsam Erspartes auf einen Ruck herzugeben! Es
stand ja noch die Einrichtung bevor ... Wenn Karla an der Oper war,
konnten sie nicht in möblierten Zimmern hausen! Außerdem Luise ...
das Kind ... ein Mädchen ...
Ihm wurden die Schläfen feucht.
„Wo hast du den Scheck?“ fragte er kurz.
Sie lief ins Nebenzimmer, holte ihr Täschchen, gab ihm das
gefaltete Blatt. Er versuchte, die Unterschrift zu entziffern — es
gelang ihm nicht.
„Den Scheck nehme ich an mich. Du verlierst ihn noch.“
Sie sah, wie seine schlanken, jetzt ein wenig hageren Hände
langsam und bedächtig den falschen Kniff glätteten und den Scheck
pedantisch falteten. Sie mußte an die kurze, breite Hand denken, die
ihn ihr so achtlos zugesteckt hatte.
„Ich soll ihm schreiben: ja oder nein“, sagte sie leise und blickte
von unten herauf zu ihrem Manne herüber.
Er wich ihrem Blick aus, kam aber langsam auf sie zu, legte den
Arm um sie.
„Denk an diese Stunde, Karla ... vergiß sie nicht. Ich bringe dir
ein Opfer ... ein großes Opfer. Ich schlage eine Stellung aus ... wie
sie mir vielleicht nicht zum zweitenmal geboten wird ... Ich tue es um
deinetwillen, ordne meine Laufbahn der deinigen unter ... mehr kann
ein Mann für seine Frau nicht tun; und es mag sein, daß mich
andere Männer darum weniger schätzen werden. Aber ich will jetzt
nicht daran denken. Will nur an dich denken! Glaube mir ... so gut
wie ein anderer, und sei es auch Kapelle, so gut meine ich es
mindestens mit dir!“
Seine Stimme hatte den gedämpften, überzeugenden Klang, den
Karla einst so geliebt hatte an ihm. Es war die Stimme aus der Zeit,
da sie widerspruchslos zu ihm aufgeblickt hatte wie ein scheues,
kleines Mädchen, da sie von ihm allein Glück und alles Heil der Welt
erwartet hatte.
Sie zog seine Hand über ihre Schulter und lehnte ihre Wange an.
„Lieber Ernst ... lieber, lieber Ernst ...“
„Schreibe also deinem Freunde Kapelle — ja.“
„Lieber ... Guter ...“
Er fuhr ihr streichelnd über das braune Haar und drückte gleich
darauf beschwichtigend seine Hand auf ihren Kopf.
„Ja ...“, wiederholte er. „Aber ich knüpfe eine Bedingung
daran —“
„Eine Bedingung ... Welche?“
Ihre Augen blickten ihn schreckhaft an. Würde er verlangen, daß
Schmerzchen, ihr süßes Schmerzchen bei Adele blieb? ... So hart
konnte er nicht sein ... das war doch unmöglich!
„Sage .. welche? ...“, drängte sie, während alles Blut ihr zum
Herzen lief.
Er sagte es ihr in wenigen Worten: Luise sollte ihrem Haushalt
vorstehen, sollte Schmerzchens Erziehung leiten ...
Da sprang Karla König mit beiden Füßen auf das Sofa, wie ein
Gummiball, packte den Kopf ihres Mannes zwischen beide Hände
und rief jubelnd, lachend, kreischend fast, wie ein Kind:
„Aber ja ... ja ... ja ... tausendmal ja!“
* *
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