preting [of] the totality of human experience.” Amos Yong, Spirit-Word-
Community: Theological Hermeneutics in Trinitarian Perspective (Eugene:
Wipf & Stock, 2006), 6.- James Κ.A. Smith, Thinking in Tongues: Pentecostal Contributions to
Christian Philosophy (Grand Rapids: Eerdmans Publishing Company,
2010), 48–85. - While the term “sacrament” may seem foreign to many contemporary
Pentecostals, Chris E.W. Green’s insightful work has shown that “the vast
majority of early Pentecostals in the United States engaged in sacramental
practice and thought,” and only a minority opposed sacramentality. See
Chris E.W. Green, Toward a Pentecostal Theology of the Lord’s Supper:
Foretasting the Kingdom (Cleveland: CPT Press, 2012), 177–178. Within
Pentecostal academia, there have also been a wide range of views on sacra-
ments, both positive and negative, and many have turned toward sacra-
mentality in the last decade. See Ibid., 5–181. - René Descartes, Discourse on Method and Meditations on First Philosophy ,
trans. Donald A. Cress (Indianapolis: Hackett Publishing Company,
1998), 65. Michael Gillespie offers nominalism’s infl uence on modernism,
including Descartes’s reaction against the nominalistic God. Although he
states that Descartes’s view of the infi nity of God was new and unortho-
dox, it is worth noting that his view aligns with univocity of being, that
God’s “substance [is] different only in quantity from other beings.”
Michael A. Gillespie, The Theological Origins of Modernity (Chicago:
University of Chicago Press, 2008), 203. - John Milbank, “Knowledge: The Theological Critique of Philosophy in
Hamann and Jacobi,” in Radical Orthodoxy: A New Theology , ed. John
Milbank, Graham Ward, and Catherine Pickstock (New York: Routledge,
2002), 23–24. - James Κ.A. Smith, Introducing Radical Orthodoxy: Mapping a Post-Secular
Theology (Grand Rapids: Baker Academic, 2004), 96–97. - To Aquinas, God is of a different genus than creatures, hence, the lack of
proportion between God and creatures. However, there is a sense in which
there is proportionality in that God is the principle that allows for compre-
hension of the genus. But one cannot take this proportionality as indica-
tion of God’s essence because it is a principle that allows for comprehension
of a thing. Proportionality does not equate to univocity. See Thomas
Aquinas, Thomas Aquinas: Selected Writings , ed. and trans. Ralph McInerny
(New York: Penguin Books, 1998), 118. - Ibid., 116–117.
- John Milbank, Theology & Social Theory: Beyond Secular Reason , 2nd ed.
(Malden: Blackwell Publishing, 2006), 24. - Smith provides a helpful distinction between theology as fi rst- order con-
fessions (theology^1 ) and second-order refl ective activity (theology^2 ). He
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