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Creation
- from Part II
- Edited by Philip McCosker, University of Cambridge, Denys Turner, Yale University, Connecticut
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- Book:
- The Cambridge Companion to the <I>Summa Theologiae</I>
- Published online:
- 05 June 2016
- Print publication:
- 13 June 2016, pp 142-155
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David Brown's Divine Humanity
- Kathryn Tanner
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- Journal:
- Scottish Journal of Theology / Volume 68 / Issue 1 / February 2015
- Published online by Cambridge University Press:
- 09 January 2015, pp. 106-113
- Print publication:
- February 2015
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The contributions of this fine book are many but I will concentrate on three, before turning to several more critical remarks.
First, and most obviously, the book does the invaluable service of surveying developments in kenotic christology in the nineteenth century while situating them nicely in their different contexts of origin and with reference to lines of mutual influence: continental, Scottish and British trends are all canvassed rather masterfully. Some attention, in lesser detail, is also given to the way these christological trends are extended in the twentieth century to accounts of the Trinity and God's relation to the world generally: kenosis, the self-emptying or self-limiting action of God, in the incarnation, is now viewed as a primary indication of who God is and how God works, from creation to salvation.
Contributors
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- By Rose Teteki Abbey, K. C. Abraham, David Tuesday Adamo, LeRoy H. Aden, Efrain Agosto, Victor Aguilan, Gillian T. W. Ahlgren, Charanjit Kaur AjitSingh, Dorothy B E A Akoto, Giuseppe Alberigo, Daniel E. Albrecht, Ruth Albrecht, Daniel O. Aleshire, Urs Altermatt, Anand Amaladass, Michael Amaladoss, James N. Amanze, Lesley G. Anderson, Thomas C. Anderson, Victor Anderson, Hope S. Antone, María Pilar Aquino, Paula Arai, Victorio Araya Guillén, S. Wesley Ariarajah, Ellen T. Armour, Brett Gregory Armstrong, Atsuhiro Asano, Naim Stifan Ateek, Mahmoud Ayoub, John Alembillah Azumah, Mercedes L. García Bachmann, Irena Backus, J. Wayne Baker, Mieke Bal, Lewis V. Baldwin, William Barbieri, António Barbosa da Silva, David Basinger, Bolaji Olukemi Bateye, Oswald Bayer, Daniel H. Bays, Rosalie Beck, Nancy Elizabeth Bedford, Guy-Thomas Bedouelle, Chorbishop Seely Beggiani, Wolfgang Behringer, Christopher M. Bellitto, Byard Bennett, Harold V. Bennett, Teresa Berger, Miguel A. Bernad, Henley Bernard, Alan E. Bernstein, Jon L. Berquist, Johannes Beutler, Ana María Bidegain, Matthew P. Binkewicz, Jennifer Bird, Joseph Blenkinsopp, Dmytro Bondarenko, Paulo Bonfatti, Riet en Pim Bons-Storm, Jessica A. Boon, Marcus J. Borg, Mark Bosco, Peter C. Bouteneff, François Bovon, William D. Bowman, Paul S. Boyer, David Brakke, Richard E. Brantley, Marcus Braybrooke, Ian Breward, Ênio José da Costa Brito, Jewel Spears Brooker, Johannes Brosseder, Nicholas Canfield Read Brown, Robert F. Brown, Pamela K. Brubaker, Walter Brueggemann, Bishop Colin O. Buchanan, Stanley M. Burgess, Amy Nelson Burnett, J. Patout Burns, David B. Burrell, David Buttrick, James P. Byrd, Lavinia Byrne, Gerado Caetano, Marcos Caldas, Alkiviadis Calivas, William J. Callahan, Salvatore Calomino, Euan K. Cameron, William S. Campbell, Marcelo Ayres Camurça, Daniel F. Caner, Paul E. Capetz, Carlos F. Cardoza-Orlandi, Patrick W. Carey, Barbara Carvill, Hal Cauthron, Subhadra Mitra Channa, Mark D. Chapman, James H. Charlesworth, Kenneth R. Chase, Chen Zemin, Luciano Chianeque, Philip Chia Phin Yin, Francisca H. Chimhanda, Daniel Chiquete, John T. Chirban, Soobin Choi, Robert Choquette, Mita Choudhury, Gerald Christianson, John Chryssavgis, Sejong Chun, Esther Chung-Kim, Charles M. A. Clark, Elizabeth A. Clark, Sathianathan Clarke, Fred Cloud, John B. Cobb, W. Owen Cole, John A Coleman, John J. Collins, Sylvia Collins-Mayo, Paul K. Conkin, Beth A. Conklin, Sean Connolly, Demetrios J. Constantelos, Michael A. Conway, Paula M. Cooey, Austin Cooper, Michael L. Cooper-White, Pamela Cooper-White, L. William Countryman, Sérgio Coutinho, Pamela Couture, Shannon Craigo-Snell, James L. Crenshaw, David Crowner, Humberto Horacio Cucchetti, Lawrence S. Cunningham, Elizabeth Mason Currier, Emmanuel Cutrone, Mary L. Daniel, David D. Daniels, Robert Darden, Rolf Darge, Isaiah Dau, Jeffry C. Davis, Jane Dawson, Valentin Dedji, John W. de Gruchy, Paul DeHart, Wendy J. Deichmann Edwards, Miguel A. De La Torre, George E. Demacopoulos, Thomas de Mayo, Leah DeVun, Beatriz de Vasconcellos Dias, Dennis C. Dickerson, John M. Dillon, Luis Miguel Donatello, Igor Dorfmann-Lazarev, Susanna Drake, Jonathan A. Draper, N. Dreher Martin, Otto Dreydoppel, Angelyn Dries, A. J. Droge, Francis X. D'Sa, Marilyn Dunn, Nicole Wilkinson Duran, Rifaat Ebied, Mark J. Edwards, William H. Edwards, Leonard H. Ehrlich, Nancy L. Eiesland, Martin Elbel, J. Harold Ellens, Stephen Ellingson, Marvin M. Ellison, Robert Ellsberg, Jean Bethke Elshtain, Eldon Jay Epp, Peter C. Erb, Tassilo Erhardt, Maria Erling, Noel Leo Erskine, Gillian R. Evans, Virginia Fabella, Michael A. Fahey, Edward Farley, Margaret A. Farley, Wendy Farley, Robert Fastiggi, Seena Fazel, Duncan S. Ferguson, Helwar Figueroa, Paul Corby Finney, Kyriaki Karidoyanes FitzGerald, Thomas E. FitzGerald, John R. Fitzmier, Marie Therese Flanagan, Sabina Flanagan, Claude Flipo, Ronald B. Flowers, Carole Fontaine, David Ford, Mary Ford, Stephanie A. Ford, Jim Forest, William Franke, Robert M. Franklin, Ruth Franzén, Edward H. Friedman, Samuel Frouisou, Lorelei F. Fuchs, Jojo M. Fung, Inger Furseth, Richard R. Gaillardetz, Brandon Gallaher, China Galland, Mark Galli, Ismael García, Tharscisse Gatwa, Jean-Marie Gaudeul, Luis María Gavilanes del Castillo, Pavel L. Gavrilyuk, Volney P. Gay, Metropolitan Athanasios Geevargis, Kondothra M. George, Mary Gerhart, Simon Gikandi, Maurice Gilbert, Michael J. Gillgannon, Verónica Giménez Beliveau, Terryl Givens, Beth Glazier-McDonald, Philip Gleason, Menghun Goh, Brian Golding, Bishop Hilario M. Gomez, Michelle A. Gonzalez, Donald K. Gorrell, Roy Gottfried, Tamara Grdzelidze, Joel B. Green, Niels Henrik Gregersen, Cristina Grenholm, Herbert Griffiths, Eric W. Gritsch, Erich S. Gruen, Christoffer H. Grundmann, Paul H. Gundani, Jon P. Gunnemann, Petre Guran, Vidar L. Haanes, Jeremiah M. Hackett, Getatchew Haile, Douglas John Hall, Nicholas Hammond, Daphne Hampson, Jehu J. Hanciles, Barry Hankins, Jennifer Haraguchi, Stanley S. Harakas, Anthony John Harding, Conrad L. Harkins, J. William Harmless, Marjory Harper, Amir Harrak, Joel F. Harrington, Mark W. Harris, Susan Ashbrook Harvey, Van A. Harvey, R. Chris Hassel, Jione Havea, Daniel Hawk, Diana L. Hayes, Leslie Hayes, Priscilla Hayner, S. Mark Heim, Simo Heininen, Richard P. Heitzenrater, Eila Helander, David Hempton, Scott H. Hendrix, Jan-Olav Henriksen, Gina Hens-Piazza, Carter Heyward, Nicholas J. Higham, David Hilliard, Norman A. Hjelm, Peter C. Hodgson, Arthur Holder, M. Jan Holton, Dwight N. Hopkins, Ronnie Po-chia Hsia, Po-Ho Huang, James Hudnut-Beumler, Jennifer S. Hughes, Leonard M. Hummel, Mary E. Hunt, Laennec Hurbon, Mark Hutchinson, Susan E. Hylen, Mary Beth Ingham, H. Larry Ingle, Dale T. Irvin, Jon Isaak, Paul John Isaak, Ada María Isasi-Díaz, Hans Raun Iversen, Margaret C. Jacob, Arthur James, Maria Jansdotter-Samuelsson, David Jasper, Werner G. Jeanrond, Renée Jeffery, David Lyle Jeffrey, Theodore W. Jennings, David H. Jensen, Robin Margaret Jensen, David Jobling, Dale A. Johnson, Elizabeth A. Johnson, Maxwell E. Johnson, Sarah Johnson, Mark D. Johnston, F. Stanley Jones, James William Jones, John R. Jones, Alissa Jones Nelson, Inge Jonsson, Jan Joosten, Elizabeth Judd, Mulambya Peggy Kabonde, Robert Kaggwa, Sylvester Kahakwa, Isaac Kalimi, Ogbu U. Kalu, Eunice Kamaara, Wayne C. Kannaday, Musimbi Kanyoro, Veli-Matti Kärkkäinen, Frank Kaufmann, Léon Nguapitshi Kayongo, Richard Kearney, Alice A. Keefe, Ralph Keen, Catherine Keller, Anthony J. Kelly, Karen Kennelly, Kathi Lynn Kern, Fergus Kerr, Edward Kessler, George Kilcourse, Heup Young Kim, Kim Sung-Hae, Kim Yong-Bock, Kim Yung Suk, Richard King, Thomas M. King, Robert M. Kingdon, Ross Kinsler, Hans G. Kippenberg, Cheryl A. Kirk-Duggan, Clifton Kirkpatrick, Leonid Kishkovsky, Nadieszda Kizenko, Jeffrey Klaiber, Hans-Josef Klauck, Sidney Knight, Samuel Kobia, Robert Kolb, Karla Ann Koll, Heikki Kotila, Donald Kraybill, Philip D. W. Krey, Yves Krumenacker, Jeffrey Kah-Jin Kuan, Simanga R. Kumalo, Peter Kuzmic, Simon Shui-Man Kwan, Kwok Pui-lan, André LaCocque, Stephen E. Lahey, John Tsz Pang Lai, Emiel Lamberts, Armando Lampe, Craig Lampe, Beverly J. Lanzetta, Eve LaPlante, Lizette Larson-Miller, Ariel Bybee Laughton, Leonard Lawlor, Bentley Layton, Robin A. Leaver, Karen Lebacqz, Archie Chi Chung Lee, Marilyn J. Legge, Hervé LeGrand, D. L. LeMahieu, Raymond Lemieux, Bill J. Leonard, Ellen M. Leonard, Outi Leppä, Jean Lesaulnier, Nantawan Boonprasat Lewis, Henrietta Leyser, Alexei Lidov, Bernard Lightman, Paul Chang-Ha Lim, Carter Lindberg, Mark R. Lindsay, James R. Linville, James C. Livingston, Ann Loades, David Loades, Jean-Claude Loba-Mkole, Lo Lung Kwong, Wati Longchar, Eleazar López, David W. Lotz, Andrew Louth, Robin W. Lovin, William Luis, Frank D. Macchia, Diarmaid N. J. MacCulloch, Kirk R. MacGregor, Marjory A. MacLean, Donald MacLeod, Tomas S. Maddela, Inge Mager, Laurenti Magesa, David G. Maillu, Fortunato Mallimaci, Philip Mamalakis, Kä Mana, Ukachukwu Chris Manus, Herbert Robinson Marbury, Reuel Norman Marigza, Jacqueline Mariña, Antti Marjanen, Luiz C. L. Marques, Madipoane Masenya (ngwan'a Mphahlele), Caleb J. D. Maskell, Steve Mason, Thomas Massaro, Fernando Matamoros Ponce, András Máté-Tóth, Odair Pedroso Mateus, Dinis Matsolo, Fumitaka Matsuoka, John D'Arcy May, Yelena Mazour-Matusevich, Theodore Mbazumutima, John S. McClure, Christian McConnell, Lee Martin McDonald, Gary B. McGee, Thomas McGowan, Alister E. McGrath, Richard J. McGregor, John A. McGuckin, Maud Burnett McInerney, Elsie Anne McKee, Mary B. McKinley, James F. McMillan, Ernan McMullin, Kathleen E. McVey, M. Douglas Meeks, Monica Jyotsna Melanchthon, Ilie Melniciuc-Puica, Everett Mendoza, Raymond A. Mentzer, William W. Menzies, Ina Merdjanova, Franziska Metzger, Constant J. Mews, Marvin Meyer, Carol Meyers, Vasile Mihoc, Gunner Bjerg Mikkelsen, Maria Inêz de Castro Millen, Clyde Lee Miller, Bonnie J. Miller-McLemore, Alexander Mirkovic, Paul Misner, Nozomu Miyahira, R. W. L. Moberly, Gerald Moede, Aloo Osotsi Mojola, Sunanda Mongia, Rebeca Montemayor, James Moore, Roger E. Moore, Craig E. Morrison O.Carm, Jeffry H. Morrison, Keith Morrison, Wilson J. Moses, Tefetso Henry Mothibe, Mokgethi Motlhabi, Fulata Moyo, Henry Mugabe, Jesse Ndwiga Kanyua Mugambi, Peggy Mulambya-Kabonde, Robert Bruce Mullin, Pamela Mullins Reaves, Saskia Murk Jansen, Heleen L. Murre-Van den Berg, Augustine Musopole, Isaac M. T. Mwase, Philomena Mwaura, Cecilia Nahnfeldt, Anne Nasimiyu Wasike, Carmiña Navia Velasco, Thulani Ndlazi, Alexander Negrov, James B. Nelson, David G. Newcombe, Carol Newsom, Helen J. Nicholson, George W. E. Nickelsburg, Tatyana Nikolskaya, Damayanthi M. A. Niles, Bertil Nilsson, Nyambura Njoroge, Fidelis Nkomazana, Mary Beth Norton, Christian Nottmeier, Sonene Nyawo, Anthère Nzabatsinda, Edward T. Oakes, Gerald O'Collins, Daniel O'Connell, David W. Odell-Scott, Mercy Amba Oduyoye, Kathleen O'Grady, Oyeronke Olajubu, Thomas O'Loughlin, Dennis T. Olson, J. Steven O'Malley, Cephas N. Omenyo, Muriel Orevillo-Montenegro, César Augusto Ornellas Ramos, Agbonkhianmeghe E. Orobator, Kenan B. Osborne, Carolyn Osiek, Javier Otaola Montagne, Douglas F. Ottati, Anna May Say Pa, Irina Paert, Jerry G. Pankhurst, Aristotle Papanikolaou, Samuele F. Pardini, Stefano Parenti, Peter Paris, Sung Bae Park, Cristián G. Parker, Raquel Pastor, Joseph Pathrapankal, Daniel Patte, W. Brown Patterson, Clive Pearson, Keith F. Pecklers, Nancy Cardoso Pereira, David Horace Perkins, Pheme Perkins, Edward N. Peters, Rebecca Todd Peters, Bishop Yeznik Petrossian, Raymond Pfister, Peter C. Phan, Isabel Apawo Phiri, William S. F. Pickering, Derrick G. Pitard, William Elvis Plata, Zlatko Plese, John Plummer, James Newton Poling, Ronald Popivchak, Andrew Porter, Ute Possekel, James M. Powell, Enos Das Pradhan, Devadasan Premnath, Jaime Adrían Prieto Valladares, Anne Primavesi, Randall Prior, María Alicia Puente Lutteroth, Eduardo Guzmão Quadros, Albert Rabil, Laurent William Ramambason, Apolonio M. Ranche, Vololona Randriamanantena Andriamitandrina, Lawrence R. Rast, Paul L. Redditt, Adele Reinhartz, Rolf Rendtorff, Pål Repstad, James N. Rhodes, John K. Riches, Joerg Rieger, Sharon H. Ringe, Sandra Rios, Tyler Roberts, David M. Robinson, James M. Robinson, Joanne Maguire Robinson, Richard A. H. Robinson, Roy R. Robson, Jack B. Rogers, Maria Roginska, Sidney Rooy, Rev. Garnett Roper, Maria José Fontelas Rosado-Nunes, Andrew C. Ross, Stefan Rossbach, François Rossier, John D. Roth, John K. Roth, Phillip Rothwell, Richard E. Rubenstein, Rosemary Radford Ruether, Markku Ruotsila, John E. Rybolt, Risto Saarinen, John Saillant, Juan Sanchez, Wagner Lopes Sanchez, Hugo N. Santos, Gerhard Sauter, Gloria L. Schaab, Sandra M. Schneiders, Quentin J. Schultze, Fernando F. Segovia, Turid Karlsen Seim, Carsten Selch Jensen, Alan P. F. Sell, Frank C. Senn, Kent Davis Sensenig, Damían Setton, Bal Krishna Sharma, Carolyn J. Sharp, Thomas Sheehan, N. Gerald Shenk, Christian Sheppard, Charles Sherlock, Tabona Shoko, Walter B. Shurden, Marguerite Shuster, B. Mark Sietsema, Batara Sihombing, Neil Silberman, Clodomiro Siller, Samuel Silva-Gotay, Heikki Silvet, John K. Simmons, Hagith Sivan, James C. Skedros, Abraham Smith, Ashley A. Smith, Ted A. Smith, Daud Soesilo, Pia Søltoft, Choan-Seng (C. S.) Song, Kathryn Spink, Bryan Spinks, Eric O. Springsted, Nicolas Standaert, Brian Stanley, Glen H. Stassen, Karel Steenbrink, Stephen J. Stein, Andrea Sterk, Gregory E. Sterling, Columba Stewart, Jacques Stewart, Robert B. Stewart, Cynthia Stokes Brown, Ken Stone, Anne Stott, Elizabeth Stuart, Monya Stubbs, Marjorie Hewitt Suchocki, David Kwang-sun Suh, Scott W. Sunquist, Keith Suter, Douglas Sweeney, Charles H. Talbert, Shawqi N. Talia, Elsa Tamez, Joseph B. Tamney, Jonathan Y. Tan, Yak-Hwee Tan, Kathryn Tanner, Feiya Tao, Elizabeth S. Tapia, Aquiline Tarimo, Claire Taylor, Mark Lewis Taylor, Bishop Abba Samuel Wolde Tekestebirhan, Eugene TeSelle, M. Thomas Thangaraj, David R. Thomas, Andrew Thornley, Scott Thumma, Marcelo Timotheo da Costa, George E. “Tink” Tinker, Ola Tjørhom, Karen Jo Torjesen, Iain R. Torrance, Fernando Torres-Londoño, Archbishop Demetrios [Trakatellis], Marit Trelstad, Christine Trevett, Phyllis Trible, Johannes Tromp, Paul Turner, Robert G. Tuttle, Archbishop Desmond Tutu, Peter Tyler, Anders Tyrberg, Justin Ukpong, Javier Ulloa, Camillus Umoh, Kristi Upson-Saia, Martina Urban, Monica Uribe, Elochukwu Eugene Uzukwu, Richard Vaggione, Gabriel Vahanian, Paul Valliere, T. J. Van Bavel, Steven Vanderputten, Peter Van der Veer, Huub Van de Sandt, Louis Van Tongeren, Luke A. Veronis, Noel Villalba, Ramón Vinke, Tim Vivian, David Voas, Elena Volkova, Katharina von Kellenbach, Elina Vuola, Timothy Wadkins, Elaine M. Wainwright, Randi Jones Walker, Dewey D. Wallace, Jerry Walls, Michael J. Walsh, Philip Walters, Janet Walton, Jonathan L. Walton, Wang Xiaochao, Patricia A. Ward, David Harrington Watt, Herold D. Weiss, Laurence L. Welborn, Sharon D. Welch, Timothy Wengert, Traci C. West, Merold Westphal, David Wetherell, Barbara Wheeler, Carolinne White, Jean-Paul Wiest, Frans Wijsen, Terry L. Wilder, Felix Wilfred, Rebecca Wilkin, Daniel H. Williams, D. Newell Williams, Michael A. Williams, Vincent L. Wimbush, Gabriele Winkler, Anders Winroth, Lauri Emílio Wirth, James A. Wiseman, Ebba Witt-Brattström, Teofil Wojciechowski, John Wolffe, Kenman L. Wong, Wong Wai Ching, Linda Woodhead, Wendy M. Wright, Rose Wu, Keith E. Yandell, Gale A. Yee, Viktor Yelensky, Yeo Khiok-Khng, Gustav K. K. Yeung, Angela Yiu, Amos Yong, Yong Ting Jin, You Bin, Youhanna Nessim Youssef, Eliana Yunes, Robert Michael Zaller, Valarie H. Ziegler, Barbara Brown Zikmund, Joyce Ann Zimmerman, Aurora Zlotnik, Zhuo Xinping
- Edited by Daniel Patte, Vanderbilt University, Tennessee
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- The Cambridge Dictionary of Christianity
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- 05 August 2012
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- 20 September 2010, pp xi-xliv
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Christ the Key
- Kathryn Tanner
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- 05 June 2012
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- 10 December 2009
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Through the intensely intimate relationship that arises between God and humans in the incarnation of the Word in Christ, God gives us the gift of God's own life. This simple claim provides the basis for Kathryn Tanner's powerful study of the centrality of Jesus Christ for all Christian thought and life: if the divine and the human are united in Christ, then Jesus can be seen as key to the pattern that organizes the whole, even while God's ways remain beyond our grasp. Drawing on the history of Christian thought to develop an innovative Christ-centered theology, this book sheds fresh light on major theological issues such as the imago dei, the relationship between nature and grace, the Trinity's implications for human community, and the Spirit's manner of working in human lives. Originally delivered as Warfield Lectures at Princeton Theological Seminary, it offers a creative and compelling contribution to contemporary theology.
Contents
- Kathryn Tanner
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- Christ the Key
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- 05 June 2012
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- 10 December 2009, pp v-vi
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Index
- Kathryn Tanner
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- Christ the Key
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- 05 June 2012
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- 10 December 2009, pp 302-309
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5 - Politics
- Kathryn Tanner
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- Christ the Key
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- 05 June 2012
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- 10 December 2009, pp 207-246
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When contemporary theologians want to form judgments about social and political matters they often turn immediately to the trinity for guidance. Rather than Christology, a theology of the trinity is enlisted to support particular kinds of human community – say, egalitarian, inclusive communities, in which differences are respected – or to counter modern individualism by greater regard for the way personal character is shaped in community. What the trinity is like is thought to establish how human societies should be organized; the trinity is taken to be the best indicator of the proper relationship between individual and community; and so on. Jürgen Moltmann, John Zizioulas, Miroslav Volf, Leonardo Boff, and Catherine LaCugna are all important names in this regard.
Theological judgments here can seem very easy and clear-cut. For example, if the persons of the trinity are equal to one another, then human beings should be too. Figuring out the socio-political lessons of the trinity is a fraught task, however. This chapter systematically explores the complexities and perils of the attempt, and concludes it would be better to steer attention away from trinitarian relations when making judgments about the proper character of human ones in Christian terms. Christology (specifically, a discussion of the character of Jesus' relationships with other people) is the better avenue for making such judgments: it is less misleading, far simpler, and much more direct.
This could seem an unexpected turn on my part.
Preface
- Kathryn Tanner
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- Christ the Key
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- 05 June 2012
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- 10 December 2009, pp vii-xii
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This book is the promised sequel to my brief systematic theology, Jesus, Humanity, and the Trinity. The central theological vision of both books is the same: God wants to give us the fullness of God's own life through the closest possible relationship with us as that comes to completion in Christ. In the incarnation one finds the immediate convergence of the most disparate things – God and humanity suffering under the weight of sin and death – as the means by which the goods of God's own life are to be conveyed to us in fulfillment of God's original intentions for us.
The first book developed the basic import of this Christ-centered theological vision by showing how it could be productively used to talk about almost anything of Christian interest in an integrated way. By carrying it through a number of different topics and thereby interconnecting them, my intent was to give readers a general sense of this overall vision and sufficient confidence about its fruitfulness to employ it themselves, if they so chose, on topics the book either did not raise or fully explore. The present book takes the heart of that theological vision – Christ – and shows in less systematic fashion how this understanding of Christ throws fresh light on otherwise tired theological topics and opens up new avenues for approaching them by breaking through current impasses in the theological literature.
1 - Human nature
- Kathryn Tanner
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- Christ the Key
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- 05 June 2012
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- 10 December 2009, pp 1-57
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What light might be thrown on the well-worn idea that humans are created in the image of God, if Christ were the key to understanding it? Theological treatments of the topic often concentrate on human nature in and of itself, in the effort to specify some set of well defined and neatly bounded characteristics that both make humans like God and clearly distinguish them from other creatures. Humans are created in the image of God, as the Genesis verses say, because unlike other creatures they have reason, free will, or the ability to rule over others as God does. In contrast to these theological tendencies, I show that a Christ-centered treatment of our creation in the image of God turns attention initially away from the human altogether; and when attention returns to the human what is of theological interest about it is its lack of given definition, malleability through outside influences, unbounded character, and general openness to radical transformation. A whole Christ-centered account of humanity, from creation to salvation, we shall see, might be fruitfully developed on this basis.
What humans are thought to image – God, the trinity, or the Word – determines in great part whether theologians focus primarily on human nature in and of itself as the image of God. When human beings are thought to image God generally, without, that is, the need for any further trinitarian specification of who or what God is, general human characteristics tend to be identified with the image of God.
4 - Trinitarian life
- Kathryn Tanner
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- Christ the Key
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- 05 June 2012
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- 10 December 2009, pp 140-206
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Christ is the key, we have seen, to human nature, and to the sort of grace human nature was made to enjoy. But Christ is also the key, I want to show now, to the trinity and its significance for us. Christ is the key to understanding this second set of topics because of the peculiar character of the human life he leads. Because he is the Word, Jesus Christ displays in his human life the relationships that the Word has to the other members of the trinity; as a human being he leads, in short, a trinitarian way of life.
The life of the Word is constituted by its dynamic relationships with the other members of the trinity from which it is inseparable; the Word has no life apart from the other two. In becoming incarnate the Word therefore extends this same pattern of trinitarian relationships into its own human life so as to give it shape according to that pattern. The description of Jesus' human life, which the New Testament offers, becomes in this way the basis for understanding both what the relationships within the trinity are like and what they are to mean for us as new organizing principles of human living.
This meaning of the trinity for us brings the discussion of previous chapters to its appropriate next step. Although the preoccupations of earlier chapters might seem to have nothing to do with the present one, they lead into it.
Frontmatter
- Kathryn Tanner
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- Christ the Key
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- 05 June 2012
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- 10 December 2009, pp i-iv
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7 - The working of the Spirit
- Kathryn Tanner
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- Christ the Key
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- 05 June 2012
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- 10 December 2009, pp 274-301
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This final chapter explores the split or bifurcated understanding of how the Spirit works that is typical of modern Christian thought and practice. On the one side of this split (perhaps the dominant side in modern times), the Spirit is thought to work immediately – both instantaneously and directly, without any obvious mediating forms – in exceptional events, rather than in the ordinary run of human affairs, upon the interior depths of individual persons, apart from the operation of their own faculties, in ways that ensure moral probity and infallible certainty of religious insight. On the other side of the split, the Spirit is thought to work gradually, and without final resolution, in and through the usual fully human and fully fallible, often messy and conflict-ridden public processes of give and take in ordinary life. On this second view, the Spirit does not begin to work where ordinary sorts of human operation come to an end. To the contrary, the Spirit works through the whole of those ordinary human operations, in and over their gradual and apparently meandering course, to surprising, indeed unpredictable, effect. The one side stresses, then, immediacy, interiority, privacy, singularity, and the bypassing of the fallibility and sinful corruption of the human in both the Spirit's operations and effects; the other side, historical process, mediation, publicity, surprise within the course of the commonplace, and the ability of the Spirit to make do with the fallibility, corruption, and confusions of human life for its own purposes.
3 - Grace (part two)
- Kathryn Tanner
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- Christ the Key
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- 10 December 2009, pp 106-139
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The final issue about grace is one that I would like to discuss in some detail. It concerns how to resolve a set of problems that often arises in contemporary Catholic thinking about the relationship between nature and grace when human nature is taken to be itself directed or oriented to grace. Because my own account makes grace central to human life, it raises these same problems. They concern the free character of grace and the integrity of human nature.
If God had created humans in a way that allowed them to exist entirely apart from grace by giving them a nature that made no reference to it, there would be no trouble recognizing the free or gratuitous character of God's grace. God's grace in that case offers something over and above what we are by nature, a whole new layer or tier of gifts that our nature neither requires nor gives us any particular reason to expect. For the same reason, the integrity of human life, its dignity and value, would also be easy to see apart from the gift of grace. However wonderful, grace would come as a supplement to a nature complete on its own terms and esteemed in unqualified fashion for its created goodness.
Indeed, in order to show that God's grace is not owed to us and that human life without it is still something to be appreciated, Catholic theologians in the early modern period increasingly posited a “pure” human nature, meaning by that human nature with a self-contained and self-sufficient character apart from God's grace.
2 - Grace (part one)
- Kathryn Tanner
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- Christ the Key
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- 10 December 2009, pp 58-105
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Summary
With an eye to Christ, who is both the model for and means to our becoming the image of God, we saw in the last chapter that humans primarily image God by attachment to the divine image itself, an attachment that forms human life according to its pattern. Through the power of the Holy Spirit within them, humans are molded by the very impression of the divine image to become human versions of it. This Christ-centered treatment of the way humans image God contained implicitly an account of grace. We become images in the strongest fashion in being bound in Christ to what we are not, the second person of the trinity, and by having what we are not, the Holy Spirit, within us as the power for new life according to that divine image. The strong sense here in which we participate or share in what we are not could simply be called grace.
In this chapter (and the next) I make this account of grace explicit by developing the way it accords quite well with Protestant sensibilities while bridging the usual theological divides between Protestants and Catholics. Despite the fact that early church sources formed the underpinning for the treatment of the way humans image God in the last chapter, the Protestant resonances of what that treatment implies about grace are nevertheless very strong.
6 - Death and sacrifice
- Kathryn Tanner
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- Book:
- Christ the Key
- Published online:
- 05 June 2012
- Print publication:
- 10 December 2009, pp 247-273
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Summary
Serious attention to the incarnation enables one to revise traditional descriptions and explanations of the saving significance of the cross so as to do justice to the criticisms that feminist and womanist theologians rightfully lodge against classical atonement theories. This is among the more controversial claims to be found in my Jesus, Humanity and the Trinity. I expand upon the argument now, and show how it provides a nuanced and subtle reworking of classical images for the cross – the primary test case for my purposes here being images of sacrifice.
Reflecting to some extent theological differences about the nature of sin and salvation as well as the complexity of the event itself on a Christian understanding of it (for example, this event involves both God and humanity in Jesus' person, and both Jesus' sinless humanity and the acts of sinners against him), descriptions of what is happening on the cross are notoriously diverse among the followers of Jesus, beginning at least with the New Testament. The cross is the final expression of God's wrathful condemnation of sin, the place where sin, and the suffering and death it entails, are borne by Christ and put to death, destroyed. The cross is the ultimate expression of God's loving choice to be with sinners, in all the sufferings of a spiritual and physical sort that burden human life in its sinful condition.
The church and action for the world: a response to Amy Pauw
- Kathryn Tanner
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- Journal:
- Scottish Journal of Theology / Volume 57 / Issue 2 / May 2004
- Published online by Cambridge University Press:
- 02 June 2004, pp. 228-232
- Print publication:
- May 2004
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I am very grateful to Amy Pauw for the careful and forceful way in which she has applied her considerable theological acumen, and the fruits of her long engagement with the church, to an interpretation and cautionary commentary on my book. Her remarks are a gift to me even as they chasten and redirect my efforts to expand the arguments of this book into a larger one. As I mention in an aside at the end of Chapter 3, the give and take of intellectual life, at its best, is an intimation of the community of mutual fulfillment which I believe the gospel calls us to realize everywhere. In writing the book I could only hope that faults in my arguments would be remedied and their good points developed, beyond anything I could achieve alone, by fine theologians such as Pauw taking up those arguments and offering them back to me transformed. This very exchange reflects the way a community of mutual fulfillment need not be community at a remove from disagreement, conflict, and the temptation to hubris among fallible, morally weak individuals (such as myself). In a fallen world of finite creatures, a community of mutual fulfillment often just is in this way a community of argument (of the sort I discuss in Theories of Culture) – a community that is agonistic, prone to deep disagreement about matters of shared concern, but a community held together nonetheless by the shared admission of fault and the consequent recognition that the true and the good can be had by anyone only through open engagement with all.
7 - Creation and providence
- Edited by John Webster, University of Oxford
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- Book:
- The Cambridge Companion to Karl Barth
- Published online:
- 28 May 2006
- Print publication:
- 05 October 2000, pp 111-126
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Summary
Barth's treatment of creation and providence in the Church Dogmatics is notable for its effort to make those doctrines distinctively Christian, meaning by that doctrines that reflect the centrality of Jesus Christ for understanding God and world. The methodological and substantive effects of such a project on the doctrines of creation and providence are the focus of this chapter.
First and most obviously, the attempt to make creation and providence Christian doctrines is part of Barth's attack on natural theology. One should turn to Jesus Christ for one's understanding of a world created and ruled by God rather than draw conclusions about such matters from more general observation of the world and its natural and historical processes. One should not, then, assume that the world exists and search for its cause; this way leads to the philosopher’s God, the Creator as world-cause (CD III/1, pp. 6, 11). Nor should one form conclusions about the point or direction of God’s rule over the universe – about the providential arrangement of things – by following the lines of observable trajectories of historical events (CD III/3, pp. 20–3). Both ways of proceeding subordinate understanding of God for us in Jesus Christ to what one supposedly knows on independent grounds about God’s creation and rule of the world, rather than the other way round.
13 - Jesus Christ
- Edited by Colin E. Gunton, King's College London
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- Book:
- The Cambridge Companion to Christian Doctrine
- Published online:
- 28 May 2006
- Print publication:
- 19 June 1997, pp 245-272
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Summary
Not all Christian theologies are overtly christocentric; they do not all make Jesus Christ the focal point for their exposition of theological topics. But Jesus Christ is arguably the centrepiece of every Christian theology in so far as beliefs in and about him mark with special clarity the distinctiveness of a Christian religious perspective and have an impact, whether it is a matter for explicit theological notice or not, on an exceptionally wide range of other issues - for example, the Trinity, human nature and its problems, sacraments, church, God's relation to the world and the character of Christian responsibility.
The early church in its ecumenical creeds laboured to establish guidelines for theological discussion concerning the nature of Christ's person and his relation to God. The creed of Nicaea affirmed the full divinity of Christ and the Council of Chalcedon strove to resolve problems that this affirmation of Christ's divinity posed for an understanding of Christ's person: a terminological distinction between 'nature' and 'hypostasis' was enlisted in an effort to clarify the proper way to speak of the very same one, Jesus Christ, who is both divine and human.
Communication and Cultural Analysis: A Religious View. By Michael Warren. Westport, Conn.: Bergin and Garvey, 1992. xvi + 161 pp. $42.95.
- Kathryn Tanner
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- Journal:
- Church History / Volume 64 / Issue 4 / December 1995
- Published online by Cambridge University Press:
- 28 July 2009, pp. 747-748
- Print publication:
- December 1995
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