Spinoza’s Christology A Brief Summary

Abstract

This article summarizes a number of Spinoza texts relating to his Christology and soteriology based on his Christology. The texts show that Spinoza’s Christology underpins his formulation of human nature or the constitution of the essence of the human mind. Considering Spinoza’s texts concerning God or Nature, “Christ according to the spirit”, the spirit or mind of Christ, and human salvation or blessedness; this article illustrates that given the texts, the study of Spinoza’s Christian religion is skewed and ought to be more balanced. The author’s reading of Spinoza and its application to his work presented in this article provides a coherent and tenable understanding of Spinoza’s efforts “to commend and establish the authentic purpose of the Christian Religion”.     

THE INSPIRATION OF GOD AND WOLFHART PANNENBERG'S “FIELD THEORY OF INFORMATION”

Abstract This paper will examine the implications of an extended “field theory of information,” suggested by Wolfhart Pannenberg, specifically in the Christian understanding of creation. The paper argues that the Holy Spirit created the world as field, a concept from physics, and the creation is directed by the logos utilizing information. Taking into account more recent developments of information theory, the essay further suggests that present creation has a causal impact upon the information utilized in creation. In order to adequately address Pannenberg's hypothesis that the logos utilizes information at creation the essay will also include an introductory examination of Pannenberg's Christology which shifts from a strict “from below” Christology, to a more open “third way” of doing Christology beyond “above” and “below.” The essay concludes with a brief section relating the implications of an extended “field theory of information” to creative inspiration, as well as parallels with human inspiration.     

Narrative and Metaphysical Ambition: On Being “in Christ”

This article addresses some of the confusion regarding the role of metaphysical claims in narrative theology. Proponents and critics of narrative theology alike wonder at the ambiguous place of metaphysical speech about God as an objective reality. This essay enters the conversation through the side door of soteriology. Rather than focusing on the relationship between narrative and metaphysics or narrative and analogy or narrative and first‐order theological claims, I examine what sort of metaphysical statements are required to make the Christian claim that human beings are “in Christ” intelligible as a soteriological reality. I argue that the Christian grammar itself assumes a Christology with a certain kind of metaphysical ambition without which Christianity lapses into incoherence. To make this case, I show that David Kelsey's “narrative identity” Christology in Eccentric Existence lacks the metaphysical statements necessary to uphold his conviction that human beings are “in Christ.” A comparison with T. F. Torrance and the Book of Hebrews reveals that when narrative circumvents metaphysical statements about the incarnate Son, soteriological claims lack coherence and the biblical narrative itself is distorted by a false metaphysic. Thus, metaphysical claims internal to the narrative of Jesus are necessary to tell the story of God faithfully. In this way, narrative is the expression of a theological metaphysics.     

ROGER HAIGHT'S MEDIATING CHRISTOLOGY

Roger Haight's Christology is an instance of distinctively modern Vermittlungstheologie, to be distinguished from biblical or traditional versions of mediation because it employs an apologetic method to restore putatively lost Christological immediacies. In so far as such a theology seek to communicate (mediate) Christian doctrine “in a language of commonly shared principles”, it cannot do justice to Jesus Christ's singularity—although the best way to further criticize any mediating Christology would be by developing an alternative neither traditionalist, modernist, or mediating.     

The Refusal of Work in Christian Ethics and Theology

Reviewing major accounts in Christian ethics and theology concerning work reveals a set of assumptions that together form the field's current “common sense” regarding this central human activity: work is part of what it fundamentally means to be a human; there is an aspect of work that is intrinsically good, because it reflects God's work; and work that is degrading can be transformed into this intrinsic good. An emerging body of social thought, however, interrogates work from an anti‐work perspective, rejecting capitalism's demand that people be integrated as fully as possible into the profit‐generating modern‐day work structure. After exploring core tenets of the anti‐work perspective, this essay reconsiders the assumptions often made about work in Christian ethics and theology and delineates some contours of anti‐work Christian normative interpretations of work.     

‘We Pray by His Mouth’: Karl Barth,Erving Goffman,and a Theology of Invocation

Rereading the opening question of the Westminster Catechism, “What is the chief end of man?”, I contend in this essay that the act of invocation — giving God thanks, praise, and petitions — is the act in and through which human being itself is founded, constituted and achieved. I take important cues from Karl Barth's Church Dogmatics and The Christian Life, and from sociologist Erving Goffman's work on the shifting “footings” involved in everyday interactions. I argue for an account of the human being as a being‐with‐God, human acting as acting‐with‐God, and human salvation as a restoration to the genuine human partner's work — indeed, the true leitourgia— of thanks, praise and petition to God.     

Creation is Incarnation: The Metaphysical Peculiarity of the Logoi in Maximus Confessor

Maximian logoi or the “principles” of created being are often virtually identified with Platonic ideas or forms. This assumption obscures what is distinctive about Maximus's concept of the logoi. I first note two metaphysical peculiarities of his doctrine, and then propose that these only make sense if we follow Maximus's own directive to read the logoi through Christology proper – that is, as describing creation as the Word's cosmic Incarnation. This suggests, in creative tension with a good deal of twentieth‐century philosophical theology, that the God‐world relation is not fully exhausted by the analogia entis: Maximus divines a still deeper hypostatic (not natural) identity between Word and world that actually generates natural difference – for perhaps the first and only time in the history of Christian thought. Here I assay a first step toward retrieving that relation.     

Can the Created Co‐Creator Be Lutheran?A Response to Svend Andersen

Abstract : The author responds to Svend Andersen's article in this journal 43: 4(Winter 2004) 312–23, “Can Bioethics Be Lutheran?” in which Andersen criticizes the concept of humans as created co‐creators, particularly because it asserts an equality between God and humans; he recommends in its place Luther's concept of humans as God's co‐operators or co‐workers. It is argued here that the created co‐creator meets the critique offered. The concept can be both theologized and secularized, which Andersen overlooks. The concept can be integrated into the Christian theology of divine creation, but it introduces irony into theological formulation which is necessary, and which the idea of “God's co‐operators” fails to do. Finally, the chief and most difficult theological issues are framed: Why does God create co‐creators? and How can they receive grace within a Lutheran framework?     

THE CHRISTOLOGICAL FOCUS OF VLADIMIR SOLOV'EV'S SOPHIOLOGY*

Vladimir Solov'ev (1853–1900) is one of the major influences on Sergii Bulgakov's “sophiology” and has been praised by both Hans Urs von Balthasar and John Milbank. However, his theology has often been read as a mere “religious philosophy” unduly influenced by Gnosticism and German Idealism. The article argues that Solov'ev's theology is more accurately understood as a unique form of Christology which integrates Gnostic and Idealist thought into Chalcedonian orthodoxy. Solov'ev's most important contribution is a sophiological reading of Christology which attempts to found the created on the uncreated without collapsing one into the other or ontologically juxtaposing them.     

Bio‐Theoacoustics: Prayer Outdoors and the Reality of the Natural World

What does it mean to pray when the Earth—the fabric of our bodies’ lives, and indeed of the incarnation itself—is profoundly endangered from human action? What would Christian prayer look like that was not “losing track of nature” but following its tracks, physically and spiritually immersed in the actual, present, threatened and wild life of the more‐than‐human world? Using categories outlined by Dietrich Bonhoeffer in his Ethics, this essay asserts that prayer and worship that take place entirely within the wall‐, speech‐, and screen‐mediated bubble of anthropocentrism risk becoming an abstraction. The essay explores this assertion in three moves: first, it delineates Bonhoeffer's assertion of the “abstraction” created by forms of Christian life in which God is conceived in separation from the world. Next, it shows how these categories—“God” and “world”—come together in prayer outdoors, understood both literally and metaphorically. And finally, it proposes how prayer outdoors might take shape for individuals or communities: a bio‐theoacoustics of prayer for the life of the world.     

“Overlapping Memberships”: Interactive Multicultural Theory Meets Chalcedonian Christology

Chalcedonian Christology defines the relationship between the two natures of Christ as “truly God and truly human” but does not explain how the radically different natures interact with one another. Multicultural theory's model of interactive pluralism proposes that differences engage through “overlapping memberships.” Applying this model to the incarnation pushes beyond the limits of Chalcedon to suggest a Christology in which both immanence and transcendence mutually and equally constitute the one person of Christ.     

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.     

Freedom from and Freedom for: Luther's Concept of Freedom for the Twenty‐First Century

This article examines Martin Luther's two fundamental claims around Christian freedom. Drawing on Luther, I suggest three primary characteristics of Christian freedom that should be recovered and championed in our twenty‐first‐century context: it is relational, it is a gift; and it contains within it an ethical imperative for the sake of the neighbor. Together, these three characteristics point to the fact that in a Christian understanding, “freedom” is never considered by itself, but only in the larger context of “freedom from” and “freedom for.”     

COMPARATIVE THEOLOGY AFTER LIBERALISM

This article first identifies two reasons for the current marginality of the theological sub‐discipline of “comparative theology.” The first is an awareness of the imperialistic character of the universalist (inclusivist and pluralist) theologies of the recent past. The second is the assumption that Christianity's relations with other religious are extrinsic to Christian identity. Drawing on Kathryn Tanner's critique of postliberalism, it argues that interreligious comparison is integral to a theology that recognizes the essentially relational nature of Christian identity. This recognition implies a continuous revision of Christian identity that checks the tendency to essentialize and thereby exclude religious “others.”     

SEXUAL DIFFERENCE AND TRINITARIAN DEATH: CROSS,KENOSIS, AND HIERARCHY IN THE THEO‐DRAMA

Hans Urs von Balthasar's “Theo‐Drama: Theological Dramatic Theory” exhibits a mutual funding of a hierarchical ordering of the relation between “man” and “woman” and a hierarchical ordering of the relation between the Father, the Son, and the Spirit. The two hierarchies explain, illustrate, and support one another. Von Balthasar's oscillation between hierarchy and equality, particularly in the divine case, results in a tortured understanding of personhood where being in relation means handing oneself over to another with the threat of death always present. Von Balthasar's understanding of personhood turns out to be fundamentally masochistic. Further, difference collapses into hierarchy and thus turns out to be no more than repetition in the mode of reception, which then poses a serious challenge to Balthasar's account of divine and human being. Since the point of connection between the two is found in his account of the way inner‐trinitarian relations of origin are extended into the world in the sending of the Son, this is the thesis which needs problematizing. For von Balthasar, the kenotic nature of the inner‐trinitarian processions explains what in the life of God makes the cross possible, but this move ascribes something like suffering and death to the inner life of God in a way that undercuts the fullness of divine love while undergirding a hierarchical understanding of divine relationality.     

The Problem of a Transcendent God for the Well‐Being of Continuous Creation

This year marks the 30th Anniversary of Lynn White's critique of Christianity, which set off the field of eco‐theology. At that time, apologetic theologians responded to the White critique, that the Genesis “dominion” command is largely responsible for the contemporary ecological crisis, through reformulating Christian doctrines to address ecological issues. These pioneers have brought us a long way in terms of addressing both how Christianity has been responsible in supporting harmful human‐earth relations and what resources within the tradition might be useful for addressing the contemporary ecological crisis. Building on this work, this article suggests that Christian theology (whether eco or not) will continue to support an understanding of the human being as rooted “outside of creation” as long as the concept of a transcendent, Omni, Creator‐God is left intact. In place of this theological discourse of transcendence which secularizes the natural realm, I suggest a “radical materialist” (Val Plumwood) understanding of Christianity that moves between idealism and reductive materialism (both are forms of transcendence) through a “planetary” (Spivak) understanding of Creation and a “bio‐historical” (Gordon Kaufman) understanding of anthropology.     

MORALITY AND NATURE: EVOLUTIONARY CHALLENGES TO CHRISTIAN ETHICS

Christian ethics accentuates in manifold ways the unique character of human nature. Personalists believe that the mind is never reducible to material and physical substance. The human person is presented as the supreme principle, based on arguments referring to free‐willed actions, the immateriality of both the divine spirit and the reflexive capacity, intersubjectivity and self‐consciousness. But since Darwin, evolutionary biology slowly instructs us that morality roots in dispositions that are programmed by evolution into our nature. Historically, Thomas Huxley, “Darwin's bulldog,” agreed with Darwin on almost everything, except for his gradualist position on moral behavior. Huxley's “saltationism” has recently been characterized by Frans de Waal as “a veneer theory of morality.” Does this mark the end of a period of presenting morality as only the fruit of socialization processes (nurture) and as having nothing in common with nature? Does it necessarily imply a corrosion of personalist views on the human being or do Christian ethics have to become familiar again with their ancient roots?     

Saint Thomas Aquinas's Pagan Virtues?

Today's conversations in virtue ethics are enflamed with questions of “pagan virtues,” which often designate non‐Christian virtue from a Christian perspective. “Pagan virtues,” “pagan vices,” and their historied interpretations are the subject of Jennifer Herdt's book Putting On Virtue: The Legacy of the Splendid Vices (2008). I argue that the questions and language animating Herdt's book are problematic. I offer an alternative strategy to Herdt's for reading Thomas Aquinas's Summa Theologiae. My results are twofold: (1) a different set of conclusions and questions regarding the moral life that lend a fresh perspective to “pagan virtues” and (2) corresponding methodological suggestions for improving Herdt's project that would, to my mind, reaffirm her normative conclusions regarding the most viable ways forward for contemporary discussions of virtue.     

Works of Love in a World of Violence: Kierkegaard,Feminism, and the Limits of Self‐Sacrifice

Feminist scholars adopt wide‐ranging views of self‐sacrifice: their critiques claim that women are inordinately affected by Christianity's valorization of self‐sacrifice and that this traditional Christian value is inherently misogynistic and necrophilic. Although Søren Kierkegaard's Works of Love deems Christian love essentially sacrificial, love, in his view, sets significant limits on the role of self‐sacrifice in human life. Through his proposed response to one who requests forgiveness, “Do you now truly love me?” Kierkegaard offers a model of forgiveness that subverts traditional ideals of the self‐sacrificing and submissive woman while keeping love central. The question asserts self‐love, involves redoubling and double danger, and expresses a refusal to imitate Christ's suffering. I propose a reading in keeping with Grace Jantzen's vision for a feminist philosophy of religion, which reads against the grain and “seeks to break through to new ways of thinking that may open up divine horizons.” My reading is further supported by Kierkegaard's contention that everything essentially Christian bears a double meaning. In light of the subversive potential found in the discrepancy between apparent love and actual love, as well as the duty to name the sin of one who has behaved in an unloving manner, I argue that Kierkegaard's philosophy of love resists simplistic understandings of self‐sacrificing love.