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– – There are many Jesus Christs that roam this world. There is the Muslim Christ – the one who did not die on the cross, who paved the way for Muhammad, who taught profoundly of a god; there is the Buddhist Christ, the person whose teachings pointed to the self-negation at the heart of
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– – There is a blessed chapter in the Classics of Western Spirituality volume on Barth, called Karl Barth: Spiritual Writings, where Barth is talking about the concept of wonder in relation to the discipline of theology. After claiming that Jesus Christ is the event that causes continuous wonder in the theologian, he turns to
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– – Recently I finished reading a compendium of letters written by Barth during the last seven years of his life. The collection is filled with insider information on Barth’s dealings and correspondences, and it gives the reader rather interesting access to all of his personal and theological preoccupations leading up to his death. For
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– – Robert Jenson is known for many things: his emphasis on the sacraments, his theological creativity, his reliance on Hegel, his reliance on Barth, his ability to speak theology concisely, and the list goes on. One aspect of his theology I have not seen touched on as much, however, are the new relations he
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– – Robert Jenson was a masterful theologian who sought to think within the bounds of theologia and, within those bounds, to receive the Christian tradition in fresh if unorthodox ways. He writes this awesome statement: “This is sometimes the way of theology: to take a plain phenomenon of the gospel’s narrative that causes difficulty
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– – I just finished reading Robert Jenson’s magisterial Systematic Theology. It was a frustrating, beautiful, doxological, and blessed read. More than many books I have read over the last few years, this one has stirred my affections for (and questions about) Christ all over again. Having read over the summer the logic-laden The Humility of the
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– – Robert Jenson’s Systematic Theology Vol. I is a treasure trove of beautiful doctrinal insights. Near the end of his first section, he comments on what is needed to engage with the theological tradition in an honest way. Just like Webster argues in his magisterial Holy Scripture, Jenson posits that the only way a
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– – Maximus the Confessor, in Ambiguum 7, writes: “If it perceives, it certainly loves what it perceives. If it loves, it certainly experiences ecstasy [εκστασιs] over what is loved. If it experiences ecstasy, it presses on eagerly, and if it presses on eagerly it intensifies its motion; if its motion is intensified, it does
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– – Maximus the Confessor is known as the greatest seventh-century defender of a logically-consistent Chalcedonianism. As the “Confessor” part of his title indicates, Maximus held to the Apostolic Faith at a time when the entire empire opposed it (even if the empire did so unknowingly, which my reading of the history would tend to
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– – I am much too late to the game with Bruce McCormack’s study on Christology, The Humility of the Eternal Son. I am thankful to be done with it finally so that I can share a few quotes from the book and comment on the overall experience. The quotes I will be pulling from
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– – There are many Jesus Christs that roam this world. There is the Muslim Christ – the one who did not die on the cross, who paved the way for Muhammad, who taught profoundly of a god; there is the Buddhist Christ, the person whose teachings pointed to the self-negation at the heart of
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