Orthodox Christian Reception of the Pauline Teaching on Dikaiosynē: Chrysostom,in Conversation with Calvin,on Romans 1–3

In the light of common preconceptions regarding polarized approaches to atonement in Eastern and Western Christianity, this article mainly looks to John Chrysostom's readings of Romans 1–3 for clarity on the Pauline themes of justice, righteousness and justification, putting these alongside the exegesis of a representative Reformer, John Calvin. The ancient theologian of the East gives full attention to the apostle's picturesque metaphors for atonement, including a robust but balanced treatment Paul's forensic language; Calvin is clearly appreciative of the judicial language, but also places it within a larger context (though not identically to Chrysostom). Chrysostom's approach to atonement is showcased also in his neglected sermon on the Ascension of Christ, where forensic language jostles with pictures of reconciliation, sacrifice, mediation and Christus Victor. The article makes a plea that scholars from both East and West read such representative theologians (along with the New Testament itself) with care, not exaggerating their differences. It is noteworthy, for example, that both Chrysostom and Calvin depict salvation as anticipating far more than bare acquittal before God. Chrysostom in particular uses the language of righteousness and justification to speak of a hope for glory, or, to use the Eastern terminology, theōsis. Such sober and anti‐reactionary examination is essential in both academic and ecumenical discussion, and may also help in arbitrating between insights of the so‐called ‘Old’ and ‘New Perspectives’ in Paul.     

Christ as Culture 3: Christ as Drama

Abstract: Personal identity cannot exist without narrative coherence – without, that is to say, drama. Two sets of narratives make up the identity of Christ: a narrative of a human being among other human beings; and a narrative of the Son with the Father and the Spirit. The doctrine of the Trinity insists that these narratives are the same. A culture is necessarily dramatic: a story of persons and their relationships. Thus Christ may be understood as drama and as culture. This identification has implications for the liturgy of the church.     

Christ as Culture 2: Christ as Art

Abstract: Art can be understood as experimenting with possible worlds. There is, however, a real world underlying the possible worlds – the world created by God. We do not have unmediated access to this world, and so must, and can, continue to be artists, and a loss of faith in the existence of the real world leads to a loss of the possibility of art. If Christ is to be understood as art, then the Father is the artist who experiments with a possible world, which is thus defined as the real world, through his Son, the Logos.     

The Emotional Christ: Bonaventure and Deep Incarnation1

This article has the twofold aim of bringing the Christology of St. Bonaventure into dialogue with contemporary attempts to formulate an informational worldview, and with the recent theological proposal of deep incarnation. It is argued that even though Bonaventure is a pre‐modern theologian, he anticipates central aspects of a contemporary informational worldview based on differential information, structural information, and semantic information. Moreover, the article explores Bonaventure's unique combination of a “high” exemplarist Christology with a “low” Franciscan view of the humility of Christ. While Bonaventure shares seminal concerns of deep incarnation, his strong view of divine perfection prohibits him from assuming that the divinity of Christ embraces the full gamut of human emotions and anxieties related to the future.     

'Under Law' in Galatians: A Pauline Theological Abbreviation

This essay explores the meaning of the expression ‘underlaw’ in Galatians (3:23; 4:4, 5, 21; 5:18). It is arguedthat the expression serves as rhetorical shorthand for ‘underthe curse of the law’ (3:10, 13). After a brief discussionof criteria with which to identify the use of rhetorical shorthand,several reasons are offered as to why Paul may have chosen touse ‘under law’ as shorthand for ‘under thecurse of the law’. The bulk of the essay is devoted toa close exegetical study of the five uses of the expressionin Galatians. The essay concludes by responding to a few possibleobjections to this thesis and drawing out some implications.     

Douglas Campbell's Startling Alternative to Traditional Paradigms of Pauline SoteriologyThe Deliverance of God: An Apocalyptic Rereading of Justification in Paul – By Douglas Campbell

This book delivers the most comprehensive attack on the dominant scholarly paradigm of Pauline soteriology, which Campbell calls Justification Theory. He indicts this paradigm as individualistic, contractual, conditional, incoherent, and, put simply, bad theology. He proposes, instead, a rereading of the key passages in Romans 1–4 (especially 1.18–3.20) which supposedly support Justification Theory. His alternative theory is ‘apocalyptic’ insofar as it is ‘unconditional, revelatory, transformational, and liberational’. While many of his critiques of Justification Theory are illuminating and offer hearty food for thought, his alternative does not appear to be grounded enough in a plain reading of the text to offer the most convincing interpretation. Nevertheless, it is an important work that needs to be digested by Pauline interpreters and anyone interested in biblical soteriology.     

Voices and Visions from the Margins on Mission and Unity: A disability‐informed reading of the Pauline metaphor of the church as the body of Christ

Disability studies from a missional perspective in the Indian context are rare. Mission and unity cannot be “talked” about without the active inclusion of those in the margins; rather, they are the subject of mission and unity of the church which, in Pauline language, is the body of Christ. With the help of a disability‐informed reading of the Pauline metaphor of church as the body of Christ, an attempt is made to understand the integral constituent of this “body” and its mission and unity. Our deliberations on the metaphor of body make it amply clear that “weaker” members are indispensable for the mission and unity of the church. They are the paradigm for the manifestation of God. Mission and unity of the church depend on the inclusion and equal participation of the margins—the disabled.