Inhabiting the Cruciform God: Kenosis, Justification, and Theosis in Paul's Narrative Soteriology

Inhabiting the Cruciform God: Kenosis, Justification, and Theosis in Paul's Narrative Soteriology
by Michael J. Gorman

This is a solid book. As an Eastern Orthodox Christian, and as a former Lutheran (LCMS), I have seen two poles of Pauline soteriology expounded from the scriptures, one focusing upon the ontological union of `in Christ' and his Church through his victory over death (which is another way of saying `theosis') and the other `Christ for us' as the ransom from sin death and the devil. While not mutually exclusive by any means, one could argue that Western theology, and Protestant theology in particular, has been a bit myopic when it comes to reading St. Paul, a reading that often has more to do with Augustine, Luther and Calvin and less to do with St. Paul and the liturgy of the faithful. This book serves as a useful corrective by showing that Paul's understanding of God in Christ is ontological, kenotic and plurotic: In God's self-emptying in Christ we are raised into his life (which is what Orthodox mean by grace). In the words of St. Athanasius, that great defender of Christ's person and natures, "God became man that man might become God." Of course this is shocking language to many, but understood scripturally the concept gives full value to the incarnation, which is the center not only of our own personal histories but of History itself, and written in the heart of God before the foundation of the world.

The Protestant theologian Karl Barth wrote in his Dogmatics that all the dubious features of Calvinism come from the fact that, in the end, Calvin separated God from Jesus Christ. I believe this to be very true of most `theology', if the term can even apply. It begins with unrecognized philosophical presuppositions that are read into the text of scripture rather than being read as it is within the context of the liturgical community, which I would argue is the most accurate method of exegesis.

Other books of interest may include: Fellow Workers With God: Orthodox Thinking on Theosis (Foundations), The Ground of Union: Deification in Aquinas and Palamas, The Doctrine of Deification in the Greek Patristic Tradition (Oxford Early Christian Studies), One with God: Salvation As Deification and Justification (Unitas Books), Partakers of the Divine Nature: The History and Development of Deification in the Christian Traditions, On The Incarnation, Christ Present In Faith: Luther's View Of Justification, Problems With Atonement: The Origins Of, And Controversy About, The Atonement Doctrine and Christus Victor: An Historical Study of the Three Main Types of the Idea of Atonement. John Behr's The Mystery of Christ: Life in Death is essential reading in understanding history and theology "in the crucified Lord of glory". Of course, a reading/praying of the liturgical texts of the Christian tradition make very plain that Gorman is more than onto something- he is rediscovering for the West what was at the heart of the early church's experience of God in Christ and the Spirit.

God the Holy Trinity: Reflections on Christian Faith and Practice (Beeson Divinity Studies)

God the Holy Trinity: Reflections on Christian Faith and Practice (Beeson Divinity Studies)
by Timothy George

The publication of this book is a welcome addition to what is becoming a renewed focus in Western Christianity; namely, focus upon theology proper, God in God's self. With all of the anti-this & that and solas of the Reformation, God the Father, and thus a proper understanding of both His Son and Spirit, had been distorted and neglected. For a variety of reasons, not the least of which is renewed contact with the Eastern Orthodox liturgical/theological tradition, Western theology, both Roman Catholic and Protestant, is recovering from its amnesia. While this slim volume is not one that I would put on a top ten list of books to read when thinking about Trinitarian theology, it does have its merits.

Alister McGrath's essay on Evangelicals and Trinitarian theology isn't too engaging (is he ever?), but does rightly call us to have a mental humility before the mystery of God. Without limiting God to transcendence, he rightfully remarks that we must stick to our data, and not get so absorbed in our thoughts about God that we forget that loving God covers over a multitude of "unknowings", and that this is just fine. This is akin to the Orthodox approach to apophatic, or negative, theology. God is fundamentally a mystery in which we participate, not understand. This is a good way to set the tone for reading the other essays.

Massey's essay on African-American spirituals notes the role of the Holy Spirit. While useful, I found it to be rather narrow for a larger reading; likewise can be said for Packer's reflections on the Puritan John Owen. In at least two other conferences I have heard him present on Owen and at this point it just doesn't do it for me. Too narrow for general readership.

Essays that I found more general and insightful would include Matthew-Green's reflections on the Eastern Orthodox approach/experience of God as Father, Son and Spirit in Her art & architecture. She reminds us that it is in the context of worship that we come closet to "knowing" God in a communion of love, as the Church is the Body of Christ. That can never be said enough, and one might find in this approach a useful metric to just how Christian much of what passes for worship actually is (or isn't). Dulles' essay echoes the liturgical aspect of theology, with his reflections upon the nature of baptism.

Charry's critique of Barth, Jenson and LaCugna is through her Augustinian lens. This means that she wants to temper the "social" aspect of the Trinity with Augustine's notion of divine simplicity. I am not exactly sold on this at all, but it will resonate with classical Western theology. It can be a tricky conception, but it does serve to guard against tritheism.

Most useful for myself has been George's critique of Muslim critiques of Christian trinitarianism, showing that Mohammed fundamentally misunderstood Christian theology on this point by believing that Mary was the third member of the Trinity and that she had sexual intercourse with God to spawn Jesus. While Mohammed may have been exposed to a heretical Marian cult, and developed his ideas of Christianity form that, it dose show that the Quran is off-base in its critique of the Faith.

Robert Louis Wilken's Remembering the Christian Pasthas an excellent chapter on this topic as well. There are a few other essays that are included that yo can see in the index above. I would steer readers who are interested in this topic to a few other books before buying this one: Being as Communion: Studies in Personhood and the Church (Contemporary Greek Theologians Series, No 4), Energies of the Spirit: Trinitarian Models in Eastern Orthodox and Western Theology (American Academy of Religion Academy Series), The Tripersonal God: Understanding and Interpreting the Trinity, Trinity and Incarnation: The Faith of the Early Church (Theology), The God of the Gospel of John, The Cruelty of Heresy: An Affirmation of Christian Orthodoxy, The Mystery of the Trinity: Trinitarian Experience and Vision in the Biblical and Patristic Tradition and, needed in any approach to theology, Vladimir Lossky's The Mystical Theology of the Eastern Church.

Wealth and Poverty in the Teachings of the Church Fathers

Wealth and Poverty in the Teachings of the Church Fathers
By James Thornton

While we often hear of the `social gospel' that seeks to alleviate the poverty and suffering of the citizenry, Fr. James' book reminds us that such a call is simply the perennial call of Christianity. Of course, helping the poor is not the heart of the gospel of Christ, but doing so opens us up to the heart of the gospel of Christ: namely, our God is a God is not far from us, but very near to us in our very own humanity. For, in the words of Jesus, `whatsoever you do unto the least of these my brethren, you do unto me'. There is an ontological, real, substantial unity between humanity and God owing to the incarnation, and this book reminds us that the Faith is not a cerebral exercise, but a lived out reality of that unity between Christ and the world. It is most lived out in actions of love, and those in need of such actions are very often the unwilling poor.

Along with a very thorough treatment of the topic from the patristic sources, I also appreciate Fr. James' review of the impact of Christian charity upon society in the Greco-Roman era as well as the modern age. This slim volume is very much a devotional resource as well as a scholarly trove. I would add that is also demonstrates why it matters that we as Christians affirm our understanding of the trinitarian revelation of God. Our God is not removed as in Islam or mythical as in Hinduism. Our God shows His love by uniting with us in our suffering and life. For the Muslims, law revelas the heart of God, for Christians, it is love incarnate.

Other books of interest may include: On Wealth and PovertyWealth and Poverty in Early Church and Society (Holy Cross Studies in Patristic Theology and History), Compassion: A Reflection on the Christian Life and Cross of the Son of God for a theological and sociological treatment of the meaning of God incarnating and dying on a cross as a criminal. Very useful.