Scholastic Reformed theologians claim to be in line with Nicene theology proper. But when you read scholastic Reformed theology, particularly their confessions, what becomes immediately apparent is that scholastic Reformed theology operates out of the apophatic ‘negative’ and/or speculative tradition for thinking a doctrine of God (and Christ); whereas Nicene theology thinks from cataphatic ‘positive’ and/or revealed theology for thinking God. By way of prolegomena or theological methodology this places Niceno-Constantinopolitano theology at loggerheads with something like we see in the scholastically Reformed Westminster Confession of Faith (WCF).
First, the Reformed theologians aren’t the only ones working in an apophatic tradition. Moses Maimonides did likewise, and his contribution is certainly valued by Aquinas and myself.
Second, I am inclined to think that Grow is right on this point. As frequent visitors to this site will attest, I’m not much on Reformed theology in any form, and as the years pass I get progressively sourer on the subject. Pieces like this only justify my antipathy.
Third, I think it’s fair to say that Scholastic theology, of which I am an enthusiastic student, started to go downhill after Aquinas, which is the opposite of the narrative that, say, Francis Schaffer was so enamoured with. The idea of a “Reformed Scholasticism” is somewhere between an oxymoron and a sign of the decline that began years before Calvin and Luther.
Fourth, I wonder if this apophatic aspect of Reformed scholasticism made it easy for the Sydney Anglicans to come up with their lame idea of functional subordination in the Trinity without essential subordination. That’s just speculation on my part.
The one part I’m not so sure about is this:
But this is to our point: to think God from speculative philosophical notions, as the Arians and Homoiousions did, only leads to unbiblical conclusions, and thus grammar about who God is; indeed, it thinks of God in terms of whatness rather than whoness as a first-step. Athanasius, and the Nicene theology he helped develop, repudiated thinking God from Hellenic frames of reference, and instead allowed God’s Self-revelation in the Son, Jesus Christ, to shape the way he, and the other Nicenes, thought God.
As I’ve noted elsewhere, the whole Arian controversy ran in the context of Greek philosophy. Athanasius and his homoousion colleagues simply did a better job aligning it with the Scriptures. It was ultimately beyond the ken of Greek philosophy to explain essential subordination in the triune Godhead, but I think that problem can be solved.