Christ’s Love in the Midst of Pandemic

The COVID-19 pandemic has revealed vividly the pandemic of economic inequality, the pandemic of racism, and the pandemic of climate catastrophe. This article explores what it means to manifest Christ’s love, moving the world, in the midst of these pandemics. It begins by recalling firm faith claims on which to build a response, moving on to “reading” the context of these four pandemics, noting five signs of the times as guides for discerning how to respond. It concludes with four suggestions regarding gospel-grounded response: (1) seeking to address one of these pandemics without deep attention to the others is dangerous; (2) the four pandemics converge in a holy call to economic restructuring; (3) the movement toward a moral economy is not an impossible dream; and (4) religion, including the World Council of Churches, has a crucial role to play. They are suggestions, in other words, about the form of Christ’s love moving the world in the midst of these pandemics.     

The Unifying and Catholizing Love of Christ in a Time of Pandemic

This article discusses the meaning of Christ’s unifying and catholizing love in a time of COVID-19. The love of Christ is trinitarian love. It is the love of Christ on the cross. It is the love of the father, mother, parent who sent Jesus to the cross. It is the love of the Spirit who is also the comforter who actualizes, operationalizes, and makes tangible the love of the triune God. This love of the cross is a unifying love, a love that creates unity between God and God’s creatures, unity among God’s people and creatures, global and ecumenical unity, unity in diversity, unity in concreteness and visibility, unity not from a distance, but unity in proximity. This sacrificial love of Christ is a catholizing love, a love that brings into being the catholicity of God’s people and creatures; catholicity in all ages, all places, and in truth; catholicity as catholicity in particularity and not in vague universality; catholicity as partisanship for the sake of the universal. The time of the COVID-19 pandemic has intensified existing challenges and concerns. Of major concern are the increase of social alienation and social exclusion (local and global) and the decrease of social cohesion and social solidarity in a world of inequality. The well-intended use of the expression “social distancing” instead of “physical distancing” might lend momentum to social alienation and exclusion.     

The Many Meanings of the Only Christ

The intertwining of reflection about Christ and personal experience of Jesus has been at the heart of the matter from the start of the Reformation. Luther's Christology unites the transcendent and the intimate; it is Christ alone, Solus Christus, who mediates God's presence and promise to the world. This becomes one of the “solas” of the Reformation and the one to which this volume of Dialog is dedicated. This introduction considers the variety of ways theology has described the primary experience of Christ; we will consider how Christ has been theologically presented in terms of love, liberation, creativity, co‐sufferer, and holy presence. In addition, within the last century, one can see Christologies taking on universal or particular forms. The universal approach sees Christ in, with and under all the world, whereas the more “particular” forms connect to the singularity of Christ or Jesus as the sole locus of revelation of God in history or today. This introduction also explores the contemporary debate about the meaning of the cross and atonement in relation to the understanding of Christ as savior.     

Christ’s Love amid Pandemic

In 2022, the 11th Assembly of the World Council of Churches is to take place in Karlsruhe, Germany, at a time when nations are searching for the strength to rise out of the ashes of COVID-19. The assembly theme, “Christ’s love moves the world to reconciliation and unity,” reflects God’s vision for creation. The focus on Christ’s love and its inherent power to move the world to reconciliation and solidarity is necessary, as the assembly will gather amid perplexity, anxiety, and fundamental existential, structural, and societal questions. These questions are related to humanity’s place in creation: how we inhabit the earth and make sense of our own lives and the lives of other creatures and how we seek to develop collective human conscience to live justly and peacefully together in God’s world.     

What Is Transforming Discipleship?

In 2018, the Conference on World Mission and Evangelism of the World Council of Churches took place in Arusha, Tanzania, on the theme “Moving in the Spirit: Called to Transforming Discipleship.” This article considers how this injunction corresponds to the biblical call, namely to love God more than anyone else; to deny ourselves and to take up the cross; and to abandon all that we have. How well does The Arusha Call to Discipleship describe the ambitious demand of discipleship to which the apostles were called by Jesus Christ? This article offers a critical biblical assessment of the qualities a disciple should have; who can be a disciple; the conditions and requirements of being a disciple according to the gospel; and the path of transforming discipleship in the challenging world in which we live today.     

Thinking About a Word—Love,for Example

What is it we do when we philosophize about a word? How are we to act as we ask the philosophical question par excellence, “What is … ?” These questions are addressed here with particular focus on Troy Jollimore's Love's Vision and contemporary theories of love. Jollimore's rationalist account of love, based on a specific understanding of “reasons for love,” illustrates a particular philosophical mistake: When we think about a word, we are prone to believe that even though “the sense of the word” that we investigate may be up for grabs, the other words we use when we do these investigations are not. Jollimore's exploration of love is guided by specific conceptions of “reasons” and “rationality” that remain unquestioned. The article argues that we may have to rethink a great number of words as we embark on the task of uncovering the sense of one word.     

The Virtue of Emerson's Imitation of Christ: From William Ellery Channing to John Brown

Christians have traditionally conceived of the moral life as an imitation of Christ, whereby followers enter into fellowship with God. The American Transcendentalists can be understood as extending rather than dispensing with this legacy. For Emerson, a person cultivates virtues by imitating those she loves and admires. Ultimately, however, the virtues enable her to innovate on received models, to excel by pressing beyond exemplars. Emerson's famous line, “imitation is suicide,” is not a contradiction but a fulfillment of the imitation of Christ, understood in his terms. In his own time, John Brown was the public figure who, for Emerson, most nearly exemplified this innovative imitation of Christ. An examination of exemplarity, of this artful union of imitation and innovation in moral and spiritual formation, sheds light on how modern agents can cultivate the virtues needed to be at home in the modern world.     

The Church's Civil War

Abstract

A high school stage play is more polished than this service we have been rehearsing since the year one. In two thousand years, we have not worked out the kinks. We positively glorify them. Week after week we witness the same miracle: that God is so mighty he can stifle his own laughter. Week after week, we witness the same miracle: that God for reasons unfathomable, refrains from blowing our dancing bear act to smithereens. Week after week Christ washes the disciples' dirty feet, handles their very toes, and repeats, “It is all right—believe it or not—to be people.”

Who can believe it?¹     

Mary Magdalene: Lover of the Dying and Resurrecting God-Man

Like Isis, Ishtar, and Inanna, Mary Magdalene mourns the death of the god she loves, and when he resurrects, she celebrates his renewal. Through her intense feeling experience of personal and spiritual love, she represents the feminine side of the death and resurrection phenomenon that plays a realizing role in the humanization of the god-image and likewise of individuation.

Although the Judeo-Christian fathers excluded any sign in their orthodoxy that Yahweh and Christ may have had love partners, archeological evidence and Gnostic texts point to the possibility that they did. In our era, with the psychological perspective that C. G. Jung heralded, we can reconsider and integrate the role of the Eros principle that was split off from our god-image, concretized, and banned along with the “evil” of the flesh.

The emergence of Mary Magdalene in popular culture as the “Holy Grail” or vessel of Christ's child reflects the intense yearning in the psyche for the feminine principle to participate in the continuing incarnation of the god-image, and for the divine feminine–masculine partnership to realize itself in personal, human experience.     

Luther's Heidelberg Disputation and identity formation

Luther's famous Ninety‐five Theses overshadowed his twenty‐eight theses of the Heidelberg Disputation. This is regrettable insofar as Luther broke in Heidelberg with the traditional scholastic method and introduced for the first time publicly his influential theology of the cross. Luther's existential emphasis in this Disputation is particularly significant, because he answers here the big questions for us: Who am I really in the sight of God? What is my true identity in Christ? Luther radically exposes our self‐centeredness and calls us to look at the world, God, and ourselves through “suffering and the cross,” as only in this way will we be able to perceive clearly and “say what a thing is.” He encourages us to become theologians of the cross who have given up on themselves and discovered that “everything is already done.” Luther's passionate plea to put the cross of Christ at the center of our lives is a welcome reminder for us today, even five hundred years later, as we seek to find out who we are, who God is, and what God is accomplishing in and through us. Rescuing Luther's Heidelberg Disputation from oblivion is vital for the health of both church and academia today.     

“A Mosaic Community Together in the Journey of Faith”

This article demonstrates how missional churches have emphasized accompaniment as missiological foundation in the COVID-19 pandemic season. Employing ethnographical method, interviews, and virtual church visits as the primary approach, the paper explores how NextGen Church as the embodiment of Christ’s love has moved communities to solidarity and unity in the middle of global suffering. It concludes that God is on the mission of love and that the pandemic has provided an opportunity for the church to enhance its participation in missio Dei by epitomizing Christ’s love.     

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.     

A Philosophy of Weakness: Merleau-Ponty on Fugitive Love and the Wisdom in Letting Die

This essay provides a sketch of Merleau-Ponty’s understanding of love in relation to human experience and to the conceptualization of φιλ?α and σοφ?α outlined in his later works. In response to what he calls a “cruel thought?…?that is more fear of error than it is a love of truth”, Merleau-Ponty’s reflections on love and jealousy in Proust offer a concept of “fugitive love”. Opposed to the Cartesian desire for apodicticity that seeks to seize and arrest, fugitive love means withholding one’s touch and letting the beloved die. In its offer of dispossession rather than possession, love requires faith. This faith, the opposite of faith in an absolute λ?γο?, invites and accepts being’s occultation as the very means of its openness. Merleau-Ponty’s thought offers a mode of philosophizing that no longer aims to make being its captive but a philosophy of weakness that allows for its withdraw.     

Reconciliation and Mission

This article discusses the message and ministry of reconciliation with a view to both its biblical content and its contemporary missional application. Within a salvation historical framework of missio Dei, the article outlines the biblical narrative about human beings created in the image of God for personal relationships with God, self, other people, and nature; the fall in sin and the human predicament that necessitate reconciliation; the historical reconciliation provided by God through the incarnation, atoning death, and victorious resurrection of Christ (the first stage); the message of reconciliation in the mission of the church; the present reception of reconciliation through faith in that message (the second stage); and the results of reconciliation both in relation to God (“vertical reconciliation”) and among human beings in the church and in the world (“horizontal reconciliation”), with an emphasis on peace, unity, love, forgiveness, righteousness, and freedom. Christ’s victory over and subjugation of all evil spirit powers are described as “cosmic reconciliation.” Because reconciliation may be partial in this world where sin still exists and evil powers are active, the eschatological hope is for a final reconciliation where the relationships to God, to other human beings, and to a recreated world are renewed and consummated.     

Cur deus caro: Jesus and the Cosmos Story

Abstract

There seems to be a vast gulf between the grand-scale story of the world of creation, cosmic in scope and pitiless in its operations, and the small-scale story of Jesus as embodying divine empathy. The concept of deep incarnation offers a bridge by arguing that God's own Logos or Wisdom, when assuming the particular life story of Jesus, also conjoins the material conditions of God's world of creation at large (“all flesh”), shares the fate of all biological life forms (“grass and lilies”), and experiences the pains of all sentient creatures (“sparrows and foxes”). Incarnation is thus the story of God's reach into the very tissue of material and biological existence. In the embodied Logos, the “flesh” of Jesus Christ is co-extensive with his divinity. Otherwise, the incarnation would be skin deep, confined to a historical figure of the past, or merely an external appendix to divine life.     

Experience and the Absolute other

In Experience and the Absolute (2004) and other works, Jean‐Yves Lacoste develops a phenomenology of a way of life he calls “liturgy,” in which one refuses one's being‐in‐the‐world in favor of a more basic form of existence he calls “being‐before‐God.” In this essay I argue that if there is indeed such a thing as being‐before‐God, Lacoste has not sufficiently considered the possibility that it is characterized in part by a disturbance of one's being‐in‐the‐world similar to, or perhaps even identical with, the disruptive encounter with the human other that constitutes the self as responsible according to Levinas's unique notion of ethics. Lacoste's dismissal of Levinas, evidently based on a misunderstanding of what Levinas means by the word “ethics,” leads him to overlook the potential relevance of Levinas's ideas to his phenomenological project at a number of significant points in his work.     

THE IMAGO DEI AS THE MIND OF JESUS CHRIST

In this essay I examine David Clough's interpretation of the imago Dei and his use of “creaturely” language in his book On Animals: Volume 1, Systematic Theology. Contrary to Clough, I argue that the imago Dei should be interpreted as being uniquely human. Using a neuroscientific approach, I elaborate on my claim that while Jesus is the image of God perfected, the imago Dei is best understood as having the mind of Christ. In regards to language, I make the case that using terms such as “creature” when referring to nonhuman animals is problematic in that it can serve to alienate human beings from their capacity to image God. In addition I argue that “creaturely” language raises concerns for the African American community given Western Christianity's history as it relates to their valuation of black bodies and human enslavement.     

Liberating Facts: Harman’s Objects and Wilber’s Holons

In this paper, an account of two novel ontologies is given to point to the need to revise the status of facts in school curriculum. It is argued that schooling is in dire need of re-enchantment. The way to re-enchant schooling is to re-enliven the world we inhabit. We need to fall head over heels in love with the world again. In order to do that, we need to shake up our conception of “the hard and cold facts of the world” to make the latter come alive radiating vibrancy and luminosity out into the world. Facts have to be liberated from their “cold and hard” status and become things that captivate us with their uniqueness and dynamism. To the extent that facts enchant (instead of merely re/present the world), working with them leads to educative experience. To work out how to let the facts do that, two thinkers and two ways to reconceptualize ‘facts’ are discussed: Graham Harman and his objects, and Ken Wilber and his holons.     

Contemplating the Monad Who Saves Us: Maximus the Confessor and John of Damascus on Divine Simplicity

Daley explores divine simplicity according to Maximus the Confessor and John of Damascus, grounding his account in their classical philosophical antecedents. He notes that often we think of the sixth and seventh centuries as devoted to questions about Jesus Christ, not about God per se. Admittedly, the aftermath of the Council of Chalcedon produced ongoing controversy in the East regarding the unity of the two natures of Christ, for example, whether Christ had one operation or two. Maximus, a follower of Patriarch Sophronius of Jerusalem, became embroiled in controversy through his firm rejection of the effort by Emperor Heraclius and Patriarch Sergius of Constantinople to unite the churches in the East by holding solely to a single activity and a single will in Christ. Maximus’s position won out at the Third Council of Constantinople (680‐1). Daley draws attention here, however, to the relationship of these Christological debates to the understanding of God, and especially what it means to speak of the “divine nature” and the “divine will.” This topic required of Christian thinkers not merely philosophical reflection but also Trinitarian reflection. Daley’s point is that it well behooves us to look closely into what Maximus and John of Damascus have to say about divine simplicity, in light of the more central controversies in which these Church Fathers were engaged.