‘One Body’ – the Ecclesiology of Michael Ramsey

After outlining Michael Ramsey's biography and the public significance of his ministry, the different aspects of his ecclesiology are examined, revealing the richness and inner coherence of his thought. The Church emerges as the matrix of ‘living through dying’ to which individual Christians are called. Its unity is a hidden reality to be discovered through prayer and participation in the sufferings of Christ whose Body it is. Michael Ramsey's approach as a biblical theologian gave his teaching a prophetic character, and his affinity with Orthodoxy enabled him to discern ‘the inner schism of the heart’. His understanding of the Transfiguration enabled him to glimpse and to affirm the hidden glory of the Church, whose unity is rooted in God the Trinity. His ecumenical approach was guided by this conviction, seeing in the Church's fragmented order a sign of its perfection in imperfection. Spiritual renewal is the key to the ‘recovery of the inner soul of Christendom,’ and unity in suffering witnesses to the organic nature of the Church. The Eucharist constitutes the heart of the Church's life, and the communion of saints in heaven is the true perspective in which Christian experience of the Church is to be interpreted.     

The Depth of the Riches: Trinity and Religious Ends

The doctrine of the Trinity understands God's nature as a communion of persons, implying various possible dimensions of relation with God. Religious traditions may differ in the dimensions they appropriate or the terms in which they integrate the dimensions, leading adherents to distinct human ends. Two real relations with God need not be the same relation. This paper describes how distinct religious ends may be understood as grounded in the trinitarian God, and clarifies the distinctive inclusive nature of salvation as communion with the God whose nature is communion.     

“More Splendid than the Sun”: Christ’s Flesh among the Reasons for the Incarnation

This article defends two arguments proposed by Robert Grosseteste for the view that the Incarnation is logically prior to the Fall. Each of them is motivated by the goodness of Christ as a creature who is nonetheless worthy of worship, though the first considers this fact as an intrinsic good, and the second considers it as instrumentally good, by virtue of its making possible fleshly communion between God and his creatures. I will then consider Bonaventure’s reasons for rejecting these arguments, which turn on the worry that they posit a divine obligation to become Incarnate. I show that while Bonaventure’s concern is reasonable, he addresses it at the unacceptable cost of denying important aspects of the Incarnation’s purpose in the actual world. However, Bonaventure accepts that the Incarnation and Passion are “necessary” for human redemption in a way that is consistent with divine freedom, an intuition which Aquinas brings to particularly clear expression by analyzing the Incarnation as necessary in the sense of being the most fitting means of salvation. Applying this line of thought to Christ’s flesh, considered as the fitting instrument by which God has elected to perfectly beatify humanity, allows us to reconcile Grosseteste’s insistence on the Incarnation’s priority to the Fall with Bonaventure’s insistence on its absolute gratuity.     

The Glory of God in the Theology of Eberhard Jüngel

Abstract:  The German Lutheran theologian Eberhard Jüngel offers an account of God as One whose many attributes are but more specific renderings of his glory. By describing the attributes as ingredient in God's inner-trinitarian life as expressed in the passion history, Jüngel offers a rich doctrine of God's glory that emphasizes the communicative character of the divine glory inasmuch as God communicates himself to us as he is , and is true to himself in all that he does . However, from a classical Reformed perspective, critical questions are raised with regards to Jüngel's understanding of the communicatio idiomatum , and his singular focus on the suffering and death of Jesus to the neglect of the life of Jesus.     

Becoming Human in the Face of God: Gregory of Nyssa's Unending Search for the Beatific Vision

This article seeks to effect a ressourcement of the theology of the beatific vision through reflection on Gregory of Nyssa's engagement with biblical passages that he believes speak of this vision. Through attention to Nyssen's sixth homily on the Beatitudes, commentary on The Life of Moses and Homilies on the Song of Songs, I argue that, for him, human persons find their telos when in union with Christ they become ever purer, in an ever‐increasing growth in the beatific vision. Gregory maintains that the perfection of human personhood consists of the soul always remaining in search of greater fulfilment of its desire to see God in Christ.     

THE MAKER'S MEANING: DIVINE IDEAS AND SALVATION

The divine ideas tradition played a valuable but often unrecognized role in the history of Christian theology. This article investigates the possible loss to theology by examining how the divine ideas permitted a unified theology of creation and salvation, centred upon the contemplation of all things in Christ. Interpreting examples from Origen to Aquinas, the article demonstrates that leading theologians understood the full truth of all creatures to be known eternally by God in the procession of the Word, by whose incarnation, death, and resurrection the creatures are redeemed.     

“Do this in remembrance of me … ”

This essay discusses the sacrificial nature of the Eucharist within Lutheran theology, in dialogue with Roman Catholic theology. It starts by making some remarks on the controversial nature of the subject, the substance of the Roman Catholic doctrine of the “Eucharistic Sacrifice”, and on Luther’s removal of the Offertory, and his revision of the Eucharistic prayer or the Canon, before making some comments on the various views on the “Eucharistic Sacrifice” amongst the Church Fathers, the ecumenical and catholic aim of Confessio Augustana, and the Lutheran emphasis on God as giver and creation (including man) as receiver. After that, it returns to the main point, arguing for a “Eucharistic Sacrifice” within Lutheran theology, with emphasis on our participation in Christ, building on the contributions of Wolhart Pannenberg and Joseph Ratzinger, and against Lutheran critiques, here represented by John T. Pless.     

DOES SCIENCE CLARIFY GOD'S RELATION TO THE WORLD?

Abstract. Central to the work of Arthur Peacocke on science and religion is the intention to develop a reasonable faith within an intelligible framework of meaning. Showing the inadequacy of reductionism is necessary for this purpose. Knowledge of God is related to what science can tell us about creation. From an evolutionary framework, characterized as a delicate balance that issued in humans, and manifested through contingency and chance, God's actions are expressed as exploring the potentialities of creation. The creation is understood to be in God, but God is more than the world, as in panentheism. God suffers with the creation in love, and the focus of human meaning is expressed in Jesus Christ, the Incarnation, the sacrament of God.     

The Sweet Delight of Virtue and Grace in Aquinas's Ethics

Abstract:  This article examines the way in which Aquinas deploys the physics of motion throughout his theological corpus, and particularly in his understanding of virtue and grace. By pointing to analogies between the motion of bodies to their requisite ends in nature and the motion of human beings towards God, Aquinas deploys an aspect of natural philosophy gleaned from Aristotle and Neoplatonic sources to clarify the teachings of sacra doctrina . He discusses justification and Christology in terms borrowed from physics in such a way that the boundary between theology and philosophy is blurred. Humanity's motion to God is rendered 'sweet and delightful' through the motive power of grace in Christ.     

Book Reviews

Book reviewed in this article: Dennis E. Tamburello, Union with Christ: John Calvin and the Mysticism of St Bernard. Gail Ramshaw, God beyond Gender: Feminist Christian God-Language. Elisabeth Moltmann-Wendel, 1 Am My Body: New Ways of Embodiment, tr. Paul McPartlan, Sacrament of Salvation: An Introduction to Eucharistic Ecclesiology.     

Psychological Trauma,Christ’s Passion,and the African American Faith Tradition

This article argues that Christ’s passion/crucifixion functioned within the African American psyche as a religious narrative and symbol that uniquely addressed the severe trauma they underwent during the Middle Passage and slavery by enabling them to experience the presence of God in the depths of extreme suffering. Christ’s passion/crucifixion mirrored their experience of racial oppression and, thereby, provided a critique of the system and actors that perpetuated it. The Spiritual “Were You There?” is interpreted in this light. This correspondence between the African American’s historical experience and the narrative symbol of Christ’s passion/crucifixion helps explain their conversion to Christianity.     

Crossing Tables and Queering Deification

Abstract

To respond to the dominating force of religio-cultural salvation in the U.S., this article analyzes two disparate tables and the bodies associated with them: the Unsung Founders memorial at the University of North Carolina at Chapel Hill and the Eucharistic table in the work of seventh century Christian monk Maximus the Confessor. Drawing on Sara Ahmed's methodological exploration of how tables orient bodies, I constructively "cross" the racial, gendered, and economically marginalized bodies represented by the monument and the body of Christ on the Eucharistic table. The product of this crossing queers Maximus's doctrine of deification, or union with God, which opens a site of resistance to contemporary notions of this specific privatized and personally responsible salvation. Further, this combination betrays Maximus's theological assumptions that only normative bodies have access to God.     

"Where Theologians Fear to Tread"

This essay appeals to the practice of Baroque musical ornamentation as an analogy to the place of reflection on angels and demons in Christian theology. In ways left to the discretion of the performer, this reflection functions to enhance the main theological melody of God, Christ, human salvation, and, in particular, eschatology. Jonathan Edwards and Karl Barth are the text cases for this thesis. While Edwards' treatment of angels and Satan mutes his eschatology of glory by drawing attention to the humility and suffering of Christ, Barth's treatment underscores the sovereignty of God and Christ's victory over sin.     

THE ART OF DYING: IN LUTHER'S SERMON ON PREPARING TO DIE

Luther counseled those preparing to die to ponder the three ‘glowing pictures’ of Christ –‘life, grace, and heaven’, as well as the affective ‘sign’ of the sacrament – to drive out the three counterpictures produced by the devil –‘death, sin, and hell’. The proper timing of contemplation before death and the proper orientation of clinging to Christ and his merciful acts on the cross will empower the sufferer to face death with confidence. Before the saving image of Christ, the trilogy produced by evil vanishes of itself without opposition, a psychological phenomenon which incites faith in us and praise of God at this last hour. The annihilating knowledge of the negative images may be useful, therefore, if it drives us into the arms of Christ.     

Preaching Christ Crucified: Luther and the Revelation of God

Abstract :  The doctrine of revelation has to do with how we know God, but Luther warned against the human presumption that God can be known fully. God remains hidden and is revealed in Jesus and his death on the cross. The cross is at odds with all human notions of an omnipotent God. Preachers ought to be suspicious of human presumptions about God that inflate and puff up. The cross is the antidote for a theology and a preaching of glory as well as the criterion for theology and preaching that authentically proclaims God and the gospel of Jesus Christ.     

A Public Atonement: The Public Nature of Sin and Salvation in the American Moral Governmental Theory of the Atonement

The American moral governmental theory of the atonement was distinct from other Protestant views in several ways, but truly unique in one. Its definition of forgiveness as a pardon instead of a debt paid, its insistence that Christ died for the good of the moral universe, and its rejection of the distributive understanding of penal substitution all stemmed from its relentless commitment to view both God and humanity in terms of public life. It is the purpose of this article to demonstrate that the most foundational element in the American moral governmental theory of the atonement was the idea of publicity, namely the public nature it ascribed to sin, salvation and the glory of God.     

The Beauty of the Ugly: Balthasar, the Crucifixion, Analogy and God

Abstract:  In the first volume of The Glory of the Lord , Hans Urs von Balthasar asks how the crucified Christ can be considered an icon of a beautiful God. Because the crucifixion initially confronts us as morally and aesthetically ugly, no authentic analogy between worldly beauty and the beauty of divine revelation seems to obtain. In arguing to the contrary, Balthasar presents us with an original interpretation of Thomas Aquinas that yields fresh insights into the Christian doctrine of God. By placing the cross at the center of intramundane aesthetics, Balthasar forces us to rethink, not only the meaning of the divine simplicity, but the relation in God among being, beauty and love.     

Christ For Us Today – Promeity in the Christologies of Bonhoeffer and Kierkegaard

In 1944, Bonhoeffer famously asked ‘Who is Christ really, for us today?’ This question is ambiguous: ‘Christ for us’ points to an objective claim concerning the personal identity of Christ, while ‘for us today’ signals the need for ever new subjective value judgements and contextual appropriations. Does emphasis upon the promeity of Christ, like that found in the work of Bonhoeffer, volatilize the identity of Christ? Examination of the theme of promeity in the work of Bonhoeffer himself, as well as that of Kierkegaard, demonstrates that in the hands of both these Lutheran theologians promeity is acknowledged to be intrinsic to the fides quae creditur. The subjective appropriation and contextual character of Christology then proves to be a function of a prior and more decisive reality, namely the very identity of God in Christ for us.     

The “Grand Medium”: An Edwardsean Modification of Thomas Aquinas on the Beatific Vision

Jonathan Edwards's understanding of the beatific vision, which draws on Neoplatonist metaphysics, marks a modification of views that became dominant in the Western Church through the rise of Aristotelian anthropology as articulated in the theology of Thomas Aquinas. Edwards's account treats the resurrection of the body as significant, even indispensable for the deifying vision of God. It is also an account that regards Christ—the “grand medium” of the visio dei—as the consummate theophanic appearance of God. And it is, finally, an account that takes seriously the infinite progress of the vision of God, beginning in this life, continuing in the intermediate state, and on into the eternity of the resurrection.     

Actualism and Incarnation: The High Christology of Friedrich Schleiermacher

Abstract: Defining Schleiermacher's Christology simply as ‘low’ is inadequate, and based on a neglect of the crucial role that actualism plays in his theology. However, accounts that see his Christology as so high as to be docetic are equally unhappy. This article shows that there is a different way to read Schleiermacher's theology, one that avoids both views. By looking at how Schleiermacher's Christology proceeds in both ‘vertical’ and ‘horizontal’ directions, it shows that through correctly understanding Schleiermacher's actualism we are able to see that, for Schleiermacher, Christ is the one who reproduces God's pure act of love through his own God‐consciousness. Christ, then, exists as pure activity and so, for Schleiermacher, is God incarnate. The article then addresses two common objections to Schleiermacher's Christology: that Schleiermacher's Christ is not fully human; and that, if Christ is pure act, what of the passion? The piece closes with an account of the relationship of Christology and Trinity.