I n Memoriam THE PERSON OF Colin Ewart Gunton 1 9 4 1 - 2 0 0 3 CHRIST Chris t o l o g y , l i k e a l l theology, is a d i f f i c u l t and d e m a n d i n g disc ip l ine I n i t , some a t t e m p t is made to t h i n k about the l i v i n g Jesus of the C h u r c h s worsh ip and of N e w Ies tament confession I t cannot be done w i t h o u t assistance f r o m the past, nor w i t h o u t the great labour of exercising t h o u g h t and j u d g e m e n t as to where the past was t i g h t and where i t was w r o n g B u t that is to reaf f i rm, not t o deny, that i t is the same kind of discipline as t h a t engaged i n by I g n a t i u s , Athanasius and A n s e l m There is a c o n t i n u i t y of approach, m e t h o d , and above ai l of object, for Jesus C h r i s t , rhe same Edited by yesterday and today and for ever, is at once the true subject and true object of C h r i s t o l o g y : the one w h o makes i t possible, t h r o u g h his S p i r i t , and the Stephen R Holmes and Murray A . Rae one whose real i ty as t r u l y G o d and t r u l y man our h u m a n concepts strain to represent - C o l i n G u n t o n Yesterday and Today:. A Study of Continuities in Christology (L o n d o n : D a r r o a , L o n g m a n & T o d d L t d , 1983), 2 0 8 - 9 \ f r CLARK INTERNATIONAL ^ A Continum imprint V •L O N D O N • NEW YORK Contents IN T R O D U C T I O N I Murray A Rae, University of Otago, New Zealand A T R I B U I E TO C O H N G U N I O N 13 Christoph Schwöbel, University of Tubingen 1 PROLEGOMENA r o C H R I S I O L O G Y : FOUR IHESES 19 John Webster, University of Aberdeen Published by I & T Clark International 2. F R O M TITLES r o STORIES: A N A R R A T I V E APPROACH A Continum imprint 10 I H E D Y N A M I C CHRISIOLOGIES OF I H E N E W TESTAMENT 37 The lower Bui lding, 15 East 26th Street, Richard A Burridge, King's College, London I I York Road, Suite 1703, London SEi 7NX New Yoik , N Y 10010 3 CHRIST I N THE T R I N I T Y : COMUNICAIO IDIOMATUM 61 www tandtclark com Robert W Jenson, Center of Theological Inquiry, Princeton A l l rights reserved N o part of this publication may be reproduced or transmited 4 REFORMED VARIETIES OF THE COMUNICAIO IDIOMATUM 70 in any form or by any means, electronic or mechanical, including photocopying, Stephen R Holmes, St Andrews University recording or any information storage or retrieval system, wirhout permission in wr i t i n g from the publishers 5. PERSON A N D N A T U R E : A C R I T I Q U E OF T H E NECESSITY- Copyright © Stephen R Holmes and Muray A Rae, 205 FREDOM D I A I E C I I C I N J O H N ZIZIOULAS 87 Douglas Farrow, McGill University, Toronto B r i t i s h Library Cataloguing- in-Publ icat ion Data A catalogue record for this book is available from the British Library H E C A M E D O W N F R O M H E A V E N : I H E C H R I S T O I O G Y OF Typeset by Iradespools, Frame, Somerset CHARLES W I L L I A M S 105 Brian Home, formerly of King's College, London Printed on acid-free paper i n Grear Britain by Antony Rowe L t d , Wiltshire ISBN 0567030245 (hardback) v V I The Person of Christ 7 T H E B A P T I S M OF CHRIST 121 Murray A Rae, Univeisity of Otago, New Zealand 8 I H E CONFESION OF THE S O N i 3 8 Douglas Knight, London 9 T H E ASCENDED C H R I S I : M E D I A T O R OF O U R W O R S H I P 1 5 5 Sandra Lath, King's College. London Introduction 10 CHRIST FOR U S - Y E S I E R D A Y A N D T O D A Y : A RESPONSE TO T H E PERSON OF CHRIST 182, M u r t a y A Rae Christoph Schwöbel, University of Tubingen I N D E X I here have been t w o major periods i n t h e history of the C h r i s t i a n C h u r c h i n w h i c h the doc t r ine of the person of C h r i s t has been at T the forefront o f theological controversy The first spanned r o u g h l y the per iod between the Counci ls o f Nicaea i n 32.5 and Cons tant inople i n 5 5 3 I he second we are now i n the mi d s t of The p o i n t s at issue i n the patr is t ic conrtoversy were fitst, whether and h o w i t is possible to speak of the m a n Jesus as f u l l y and properly d i v i n e , and second, i f he is d iv ine , how should rhe relat ion between the d i v i n e and the h u m a n natures be construed? I h e po in ts at issue i n our o w n t i m e are essentially the same. That sameness o u g h t to banish the frequent ly heard suggest ion that i t is the peculiar condit ions of the m o d e r n w o r l d t h a t require us to abandon the naive and o u t m o d e d confession o f the d i v i n i t y of Jesus of Nazareth There are, to be sure, d i s t i n c t i v e characteristics of m o d e r n disbelief , but i n b o t h the modern and the ancient worlds theological controversy arose because of the incapacity of then current phi losophica l assumptions t o accommodate the news that G o d was i n Chris t I r m i g h t be argued t h a t , i n the ancient w o r l d , the d i v i n i t y of Chr is t was resisted for G o d s sake, that is, i n an effort to safeguard t h e transcendent sovereignty of G o d w h o , b y d e f i n i t i o n , could n o t be f o u n d i n the f igure of a weak and suffer ing h u m a n being O n the other hand, the m o d e r n ob jec t ion to the confession that Jesus is the Chris t is typica l ly advanced, so its proponents say, for the sake of h u m a n i r y I t is i n the l i g h t of m o d e r n advances i n k n o w l e d g e and i n defence of the supposed omni -competence of h u m a n reason that we are urged t o resist the c l a i m that an o t h e r - w o r l d l y The Person of Christ RAE Introduction 3 2 G o d should miraculous ly appear i n the m i d s t of the closed causal Chris t after be ing scattered by his death As the c o m m u n i t y grows and c o n t i n u u m of h u m a n his tory spreads, i ts story is safeguarded and passed on t h r o u g h t e s t i m o n y b o t h oral Whereas the ancient disbelief had a precursor i n O r i g e n s rather too and w r i t t e n I t is to these words too that theology must be at tent ive , not accommodat ing relat ion between C h r i s t i a n theology and the s u r r o u n d i n g first because they are b i n d i n g - a l t h o u g h an account may be given o f the Greek modes o f t h o u g h t , and came to f r u i t i o n i n A r i u s and the Arians , the ways i n w h i c h we are b o u n d to t h e m - b u t rarher because these testimonies m o d e m rejection of the d i v i n i t y of C h r i s t has i t s beg innings i n the l ikes of of the c o m m u n i t y are themselves a par t of the story of God's creative and Reimarus , Lessing and K a n t , and finds contemporary expression t h r o u g h redemptive w o r k that theology seeks to in t e r p r e t those w h o speak of the myth of G o d incarnate, a nd i n the w o r k of the Jesus A r c e n d i n g to these w o r d s rhen - of G o d , and o f scripture and t r a d i t i o n - Seminar whose membets insist that C h r i s t o l o g y m u s t not transcend the the essayists i n this v o l u m e are engaged i n i n t e r p r e t i n g w h a t has been said bounds of w h a t may be k n o w n t h r o u g h his tor i ca l - c r i t i ca l i n q u i r y I n b o t h and done, and i n fash ioning a tes t imony for our o w n t i m e t o what has been cases - ancient and m o d e r n - the boundaries of Chr i s to log ica l confession said and done i n Chr is t They are n o t persuaded b y the contrary t e s t i m o n y are determined b y a set of phi losophica l assumptions that render the of those w h o say, i n the name of m o d e r n i t y , or even of p o s t m o d e r n i t y , that C h r i s t i a n gospel imposs ib le I n b o t h cases those assumptions are taken to the gospel i n the f o r m once given to the saints can no longer be believed be self-evident N o n e of t h i s is sur p r i s i n g I h e C h r i s t i a n gospel , then, n o w and always, is not a m o d i f i c a t i o n or ref inement of ex i s t ing philosophies b u t news that the w o r l d is not as we t h o u g h t i t was I t is to be understood, not I I i n the l i g h t of our o w n conceptions and observations, b u t i n the l i g h t of Because ir is generally easier to say one t h i n g , rather than several t h i n g s , at Chr is t i n w h o m is revealed the creative and redempt ive agency of G o d O l d a t i m e , the w o r k of Chr i s t o l o g y has often proceeded w i t h a d i s t i n c t i o n w i n e skins w o n ' t do for the conta inment of rhis new w i n e The conceptual between the person and the w o r k of Chr is t I n treat ing person and w o r k conveyances for h o l d i n g and h a n d i n g o n this news must be fashioned anew d i s t i n c t l y , however, i t has not been supposed that these t w o aspects of under the i m p a c t of the Chr i s to log ica l real i ty itself C h r i s t o l o g y are independent of one another Indeed the quest ion of w h o Such fashioning is the task of theology I t is a fash ioning that begins Jesus is was p r o m p t e d t h r o u g h o u t Jesus career i n Palestine by what he d i d w i t h attentiveness to what has been said and done before us T h i s is meant 'Are y o u the one w h o is to come? , John the Bapt is t enquires, and Jesus i n t w o senses; first and foremost , and new every m o r n i n g , i t means responds, G o and t e l l John what y o u hear and see; the b l i n d receive the ir attentiveness to the speaking of God's o w n W o r d , that t r i u n e event o f the s igh t , the lame w a l k , the lepers are cleansed, the deaf hear, the dead are Father, the Son and the H o l y S p i r i t , i n w h i c h G o d addresses us and claims raised, and the poor have good news b r o u g h t t o t h e m ( M t 11 2 - 5 ) I h e us as his o w n . A s i t is p u t later i n t h i s v o l u m e b y Douglas K n i g h t , W e are i m p l i c a t i o n of th is M a t t h e a n report is made e x p l i c i t i n the Gospel o f John: preceded by a conversation, the conversation o f the Father , Son and H o l y even i f y o u do n o t believe me, believe t h e works , so that you m a y S p i r i t Theology s task t h e n , as K n i g h t f u r t h e r points o u t , is to set o u t k n o w and understand t h a t the Father is i n me and I am i n the Father' (Jn some of the logic of t h a t conversation Theology begins thus w i t h 1 0 3 8 ) l i k e w i s e i n the early C h u r c h , i t was because Jesus was confessed as 1 attentiveness, w i t h silence before the W o r d saviour that the quest ion of his i d e n t i t y and of bis re lat ion to God h a d to The requirement of attentiveness to what has been said and done before be tackled I t was one of Athanasius ' key arguments against the A r i a n s , for us applies secondarily to the t r a d i t i o n of the C h u r c h As the c o m m u n i t y of instance, that i t made no sense for t h e m to w o r s h i p Chris t as saviour i f they Chr is t gathered by the Sp i r i t i n t o c o m m u n i o n w i t h the Father, the C h u r c h 1 w o u l d not also confess h i m as t r u l y G o d f r o m G o d spends its l i fe a t t e n d i n g to the W o r d , and is itself a conveyance for the That the t i t l e of this book refers to the person of C h r i s t and not t o his news of the gospel The conveyance takes shape, f irst of a l l , as the story of a w o r k therefore indicares a focus o n the quest ion ' W h o is Jesus?, b u t does c o m m u n i t y , gathered by C h r i s t himsel f , a nd re-gathered by the risen not entai l t h a t the work o f Chr is t does not also come w i t h i n i ts a m b i t . I t is a book that focuses upon Christ 's person, rather than u p o n salvation, or the 1 Ihe matter is puc chis way by Dietrich Bonhoeffer Christology. trans John Bowden 1 c 2 1 2 (London: Collins, 1966) 2.J See, for example Contra Arianos 2, 2-3-4; ^ R A E / ntroduUion 5 4 The Person of Christ atonement, or u p o n his w o r k i n the creation and c o n s u m m a t i o n of the Sacraments H o l y Scripture , under the i n s p i r a t i o n of the Spir i t , is to be w o r l d However , the essays themselves reveal that the person of Chr is t is undersrood, accordingly , as the f i t t i n g servant of the self-presentation of made k n o w n t h r o u g h his w o r k , w h i c h i n t u r n has its saving efficacy o n l y Jesus C h r i s t , and is the norm to w h i c h al l C h r i s t o l o g y is subordinate because i t is he w h o does i t To p u t i t s i m p l y : what C h r i s t does belongs to F r o m prolegomena, therefore, we move t o a more e x p l i c i t focus on the descr ipt ion of w h o he is - the saviour, the cruc i f ied , the risen one, the Scripture itself , and, m o r e p a r t i c u l a r l y , to the testimonies t o Jesus received ascended one, and so o n I h a t relat ionship is consistent ly apparent i n the and fashioned by the w r i t e r s of the gospels Those test imonies have been essays c o m p r i s i n g this v o l u m e variously handled i n recent times Indeed the quest ion of how these testimonies should be handled has been at the forefront of the Chris to log ica l controversy in w h i c h we are presently m i r e d To w h a t I I I extent , i f at a l l , are these test imonies reliable? Are they not so m u c h fashioned as fabricated, n o t so m u c h a c r a f t i n g of the materia l of Jesus W e begin w i t h prolegomena, w i r h rhe a t t e m p t , that is, to art iculate the career irself, b u t creations more or less ex nihi/o, brou g h t about i n service, basis o f the Chr i s to log ica l task and the manner by w h i c h i t o u g h t to not of t r u t h , b u t of the eat ly Church s o w n interests? M a n y have argued so, proceed As John Webster 's essay i n rhis v o l u m e makes clear, however, and thus conclude - or have they presupposed? - that the confession of pro- iegomena, the beginnings o f what we may say, arises o u t of Theo- Jesus d i v i n i t y can no longer be sustained legomena, o u t of w h a t G o d himsel f says i n u t t e r i n g his W o r d T h e i d e n t i t y of this W o r d , however, is n o t s i m p l y past, nor is i t finished The O r perhaps the gospels are not deceptions b u t rather testimonies whose basis of C h r i s t o l o g y is the presence of C h r i s t - God's W o r d - w h o is f a u l t is o n l y that they are shaped by a w o r l d - v i e w rhat is o u t m o d e d and k n o w n , as Webster argues, 'by v i r t u e o f the m o v e m e n t of his be ing i n naive I n t h a t case, we are urged, by those seeking nevertheless to make w h i c h as L o r d and reconciler he freely gives himsel f to be k n o w n T h i s s o m e t h i n g of Jesus' good name, to separate o u t f r o m the gospel testimonies m o v e m e n t of C h r i s t s be ing is the real i ty w i t h w h i c h C h r i s t o l o g y is the chaff of p r i m i t i v e cosmology and to salvage f r o m t h e m the genuine concerned, and to w h i c h , t h r o u g h f a i t h f u l witness, i t seeks to be g r a i n of a gospel that can be confessed today. Typica l ly , t h i s gospel has to responsible I h e concept of presence here needs fur ther examinat ion , do w i t h the exemplary h u m a n i t y of Jesus H e is proper ly revered — i t is however C h r i s t is not present, Webster explains, as an object a m o n g u t t e r l y unclear w h y he should be worsh ipped - as one w h o lived l i f e as i t others Chris t s presence is d i v i n e presence, and is, as such, b o t h antecedent should be l i v e d , according, that is, ro the w i l l of a G o d w h o remains and eschatological, eternal and majestic I t is the presence of the Lord. remote and u n i n v o l v e d The balance o f wheat and chaff varies enormously a m o n g scholars w h o adopt such an approach, as do also the resultant I t is by v i r t u e of his presence thar Chr is t is k n o w n by us, and thar pictures of Jesus George IyreLl s celebrated s u m m a t i o n o f the nineteenth- k n o w i n g is - again, became o f Christ 's presence - a j o y f u l and reverent century Quest of d ie his tor ica l Jesus remains apposite for those who adopt science Webster speaks here, n o t o f the pious d i s p o s i t i o n of C h r i s t o l o g y s similar approaches today The Jesus that they see, l o o k i n g back t h r o u g h pract i t ioners , b u t of the means by w h i c h the object of C h r i s t o l o g y is t w e n t y centuries of h i s tory , is o n l y the reflection o f the i r o w n faces, seen at appropr ia te ly construed I h e joy and the reverence of C h r i s t o l o g y are 3 the b o t t o m of a deep w e l l engendered by the reconc i l ing presence of Chcist himsel f I h a t presence, i n t u r n , renders redundant any prolegomenal d e m o n s t r a t i o n of the v i a b i l i t y A m o n g those w h o reta in allegiance to a more o r t h o d o x C h r i s t o l o g y , of the Chr i s to log ica l task Prolegomena becomes instead, as seen i n however, there has l ikewise been debate about how best to handle the Webster 's essay, a matter of tes t imony to (not d e m o n s t r a t i o n of) w h a t is testimonies of scripture Richard B u r r i d g e , i n the second essay o f this already accomplished col lect ion, offers a survey of this m e t h o d o l o g i c a l divers i ty and argues that , I o speak o f the presence o f C h r i s t i m p l i e s a sphere of his presence i n w h i c h he can be and is k n o w n . As he presents h i m s e l f , Webster w r i t e s , } 'he establishes a d o m a i n and gathers a c o m m u n i t y w h i c h he authorizes and See G Iyrrcll , Chr'ntianiiy at the Cross-Roads (London: Longmans, Green & Co 190;)) 44 Albert Schweitzer had earlier reached a similar conclusion in remarking thai, it wns not empowers for knowledge of h i m s e l f Chr is to logy is thus a posi t ive science only each epoch that round its reflection in Jesu.s; each individual created Him in accordance of this f e l l o w s h i p ; i t is a science of the church A n d the instruments of with his own character' Sec Schweitzer 7he Quest ofthe Historical ferns (London; A & C Black 2nd cdn 1936) 4 C h r i s t s presence w i t h i n this ecclesial d o m a i n ate Scripture and the 6 The Person of Christ RAE Introduction 7 despite earlier rejections of the idea, especially b y R u d o l f B u l t m a n n , the doings and sufferings . Jenson s del iberations about this mat ter are directed gospels really o u g h t to be seen as b iographica l accounts of Jesus' l i fe W e t h e n to t w o questions: ' W h a t does the fact o f t h e m u t u a l c o m m u n i c a t i o n of m u s t n o t presume b y t h i s , however, that the gospels are l ike modern div ine/human at tr ibutes mean for our unders tanding of t h e T r i n i t y ? A n d biographies T h e y are rather t o be compared w i t h ancient 'Lives i n w h i c h what is the t r i n i t a r i a n i m p o r t of doctrines about the fact? W h a t is at stake the accounts g iven of their heroes are nor arranged chronologica l ly bur take here, for Jenson, is the se l f -determinat ion of G o d , and t h e p o i n t he argues the f o r m of collected anecdotes, have a s t rong focus o n the hero's death, and is that the narrative of Jesus-in-Israel is G o d s se l f -de terminat ion as often serve an u n d e r l y i n g apologet ic , p o l e m i c a l or didact ic purpose The the part icular G o d he is The eternal Son is n o t other, t h a t is to say, than gospels, B u r t i d g e contends, were composed b y their authors and the h u m a n l i f e he lives I h e man Jesus is one of the T r i n i t y Unless we understood b y their first audiences according to the conventions of h o l d to a f o r m of the communkatio idiomatum that al lows us to say this , Graeco-Roman bioi The focus of our a t t e n t i o n , too , m u s t therefore be on Jenson concludes, t h e n we open the way for the story of t r i u n e life t o be their part icular subjecr, Jesus of Nazare th , rather t h a n o n , say, 'presumed derermined b y stories other than the b ib l i ca l story problems i n their hypothet i ca l c o m m u n i t i e s I he gospels are about a Whereas Roberr Jenson draws especially o n the L u t h e r a n development person; they are Chr i s t o l o g y i n narrative f o r m The narrative f o r m is of the doc t r ine of the communkatio idiomatum, Stephen H o l m e s examines i m p o r t a n t here I t is improper to proceed i n C h r i s t o l o g y by exclusive the Reformed t r a d i t i o n , i n part , thereby, to defend the p r o p o s i t i o n that a t t e n t i o n to the ti t les g i v e n to Jesus, or to the sayings of Jesus, or to there is i n fact a d i s t i n c t i v e l y Reformed C h r i s t o l o g y C a l v i n , of course, is part icular passages, isolated f r o m the w h o l e story. That w h o l e story is the s t a r t i n g - p o i n t , and H o l m e s argues o f C a l v i n s Ch r i s t o l o g y that there is essential to the Chrisro log ica l tes t imony b e i n g offered t h r o u g h the a d e t e r m i n e d and careful effort to m a i n t a i n the d i s t i n c t i o n of t h e t w o part iculars One i m p o r r a n t result of B u r r i d g e s a r g u m e n t is thar part icular natures i n Chris t w h i l e not succumbing t o N e s t o r i a n i s m N o t all passages are proper ly to be understood i n the l i g h t of the Chris to log ica l commentators have been convinced that C a l v i n succeeded i n this latter key' that is revealed t h r o u g h the narrative as a whole A theologica l lens, as i n t e n t i o n , b u t H o l m e s shows t h a t C a l v i n s al legedly N e s t o t i a n f o r m u l a - i t were, is not necessarily d i s t o r t i v e , as has c o m m o n l y been c la imed, b u t is t ions , par t i cu lar ly i n t rea t ing C h r i s t s b i r t h of the V i r g i n M a r y where he the conditio sine qua non of f a i t h f u l a t t e n t i o n to these words of t es t imony to appears to steer away f r o m the t e r m Theotokos, are not a compromise o f the Ch r i s t u n i t y of the natures b u t , rather, are designed t o preserve the d i s t i n c t i v e F a i t h f u l a t t e n t i o n to the t e s t i m o n y of Scripture has g i v e n rise i n i d e n t i t y of the d i v i n e Son Mary is the mother of the Son alone and n o t of subsequent t r a d i t i o n to the confession that i n Jesus Chrisr w e are the Father and Sp i r i t W h a t is essential i n the R e f o r m e d t r a d i t i o n , encountered by one w h o is b o t h t r u l y h u m a n and t r u l y d i v i n e I he especially so w h e n the debate spil ls over i n t o eucharistie theology, is the conceptual development of th is confession, however, has n o t been a s i m p l e proper d i s t i n c t i o n of the t w o natures of Chris t w i t h i n the hypostatic u n i o n , matter Y e t the church has fe l t constrained by the real i ty of Chr is t himsel f a d i s t i n c t i o n not p r o p e r l y preserved, allegedly, i n the L u t h e r a n opponenrs to persist w i t h t h i s confession even w h i l e a c k n o w l e d g i n g rhat i t places our F r o m C a l v i n , H o l m e s moves o n to the Reformed Scholastics, and f irs t to conceptual resources under stra in One strand of the debate about h o w we François I u r r e r i n , i n w h o m he finds a careful refutat ion o f b o t h Eutyches are t o conceive together the h u m a n i t y and the d i v i n i t y of Chr is t has and Nestor ius and a c o n t i n u a t i o n of the concern for a proper a r t i c u l a t i o n of focused o n the doctr ine of the communkatio idiomatum T h i s matter is taken the d i s t i n c t i o n of the natures w i t h i n the hypostat ic u n i o n A form o f the u p i n this v o l u m e by Robert Jenson and Stephen H o l m e s communkatio idiomatum is proper according to T u r r e t i n ' s accounr, b u t only One of the first matters to be attended to i n e m p l o y i n g the doctr ine of that f o r m w h i c h asserts a c o m m u n i c a t i o n of the d is t inc t properties of the the communkatio idiomatum is to say what one means by such a natures to the one person of C h r i s t , and n o t (against the Lutherans) c o m m u n i c a t i o n . Robert Jenson sets o u t w h a t others have meant - between the natures themselves T h u s the attr ibutes {idiomata) of each especially the Luther a n theologians of the late sixteenth and early nature belong to the person of C h r i s t , b u t each nature retains i t s o w n seventeenth centuries, i d e n t i f y i n g , i n par t i cular , three classic forms of the idiomata so t h a t the a t t r ibutes of one do not become the at tr ibutes o f the Lommunicatio Jenson h i m s e l f t h e n offers his o w n ' m i n i m a l ' statement: the other A t stake for T u r r e r i n is the real i ty of rhe incarnat ion itself I f this one C h r i s t lives his l i fe as G o d and as a man, d i v i n e l y and h u m a n l y , and his d i s t i n c t i o n between the natures is not mainta ined i n t h i s fashion t h e n i t doings and sufferings cannot be sorted o u t i n t o t w o d i f f e r i n g sorts of cannot be t r u l y said of the Son t h a t he was h u m a n as one of us RAE Introduction 9 8 The Person of Christ I h e next essay, by B r i a n H o m e , is also a s tud y of a part icular rheology, A n explorat ion of the C h r i s t o l o g y of John O w e n provides occasion for rhat of the poet Charles W i l l i a m s W i l l i a m s s theology is certainly H o l m e s to spell out the i m p l i c a t i o n s of Reformed C h r i s t o l o g y for the idiosyncrat ic , as, for instance, i n his descr ipt ion of theology itself as 'the doct r ine of sancti f icat ion, p n e u m a t o l o g y and the extra calvinistiuim O w e n measurement of e tern i ty i n operat ion ' , b u t i t warrants at tent ion , H o m e mainta ins the l ine that the o n l y admissible vers ion of the commtinicatio argues, on account o f its o r i g i n a l i t y - t h o u g h W i l l i a m s himsel f l a i d no idiomatum is t h a t w h i c h posits the c o m m u n i c a t i o n of the at t r ibutes of each c l a i m to the descr ipt ion — and because W i l l i a m s develops the connections nature to the one person of Ch r i s t and not between each other H o l m e s between the various elements o f Chris t ian doctrine i n ways t h a t are concludes his discussion b y t a k i n g us back to the C h r i s t o l o g y of C y r i l H e t h o u g h t - p r o v o k i n g at least, and often p r o f o u n d l y i l l u m i n a t i n g H o m e argues that a cont inuous l ine may be traced between C y r i l and O w e n , singles o u t for a t t e n t i o n the re l a t i o n W i l l i a m s develops between the passing t h r o u g h Chalcedon too, and that i n f o l l o w i n g this l ine we may find incarnat ion , the atonement , and the doctr ine of creation Echoing the the resources to safeguard the proper concerns of Lutheran and Reformed pos i t i o n famously associated w i t h D u n s Scotus, and advanced also b y B F. al ike W e s t c o t t , W i l l i a m s holds that w h i l e the part icular circumstances of the The theme of person and nature is c o n t i n u e d i n the essay by Douglas incarnat ion were due to s in , the idea of the incarnarion itself was d u e to Farrow, b u t here a t t e n t i o n turns to the Greek orrhodox theology of John 4 the p r i m a l and absolute putpose of love foreshadowed i n Crea t i o n ' and Ziz iouias , and par t i cu lar ly to the necessity-freedom dialect ic i n Zizioulas 's w o u l d have taken place, therefore, q u i t e apart f r o m the need occasioned by concept of the person D r a w i n g o n the existent ial is t background to his s in M o r e controversial ly (and idiosyncrat ica l ly) , however, W i l l i a m s t h o u g h t , Ziziouias reverses the t r a d i t i o n a l association o f being w i t h postulates creation as a k i n d of b y - p r o d u c t of G o d s p r i m a r y i n t e n t i o n , necessity and conceives necessity as a threat to authent ic personhood I n w h i c h is to take matter to H i m s e l f i n the personal u n i o n of the Son w i t h contrast w i t h the persons of the I r i n i t y , w h o are uncreated and thus h u m a n nature ' Creat ion merely serves that end unconstrained by all manner of creaturely mechanisms of cause and effect, h u m a n petsons are b o u n d by their finitude, their bio logica l nature and by A t the f o u n d a t i o n of W i l l i a m s s expl ica t ion of the incarnat ion l i e the self-centredness The incarnat ion of the second person o f the I r i n i t y is seen t w i n princ iples of co-inherence and exchange. A l l genuine h u m a n life i n this context as the advent of free and authent ic personhood, o v e r c o m i n g operates on rhe basis of exchange That is s i m p l y a d e f i n i t i o n for h i m ; an nature, necessity and death Jesus Ch r i s t , i n Zizioulas 's account, generates irreducib le fact I n the incarnat ion , accordingly , there takes place an free persons by the power of his o w n pr ior personhood, t h a t is, by v i r r u e of exchange between d i v i n i t y and h u m a n i t y , the purpose and outcome of the eternal relat ion (schesis) to the Father w h i c h consti tutes h i m as a w h i c h is s i m p l y joy Joy is the purpose of G o d , and joy is accomplished person. t h r o u g h t h i s glor ious exchange Therefore there must be incarnat ion, and for this , i n t u r n , the stage set of creation is made ready The f a l l , for its So far so good i t may seem, b u t Ziziouias s expl i ca t ion of this smal l part , determines o n l y the particular circumstances i n w h i c h rhe theological anthropology is no t w i t h o u t its problems , Farrow contends. I n incarnat ion is broughr about. O t h e r t h i n g s are associated w i t h this part icular , Farrow raises questions about whether Zizioulas 's scheme is conception of the incarnat ion , notably a h i g h valuat ion o f the body w h i c h suff ic ient ly Chalcedonian N e s t o i i a n i s m is avoided clearly enough, b u t is held to be 'an i n s t r u m e n t for the c o m m u n i c a t i o n of heavenly beauty Fairow wonders whether i n vest ing the personhood of Chris t so H o m e considers brief ly here the possibi l i t ies for theological aesthetics and emphat ica l ly i n his re lat ion to the Father, Ziz iouias is n o t i n danget of a draws an interes t ing comparison w i t h the defence of Icons proffered by Eutych ian neglect of the h u m a n nature I h e incarnat ion , as such, appears John of Damascus. W e f i n d i n W i l l i a m s , H o m e concludes, a sens ib i l i ty to have no bearing o n Chr is t s personhood'. There f o l l o w s , i n Farrow's t h a t was incapable of separating r e l i g i o n f r o m l i f e , theology f r o m essay, a detai led i n q u i r y i n t o w h a t precisely is meant by personhood i n aesthetics, Ch r i s t o l o g y f r o m art , theory f r o m practice — t h o u g h t - Ziz iouias s theology Farrow, for his par t , wants a d i s t i n c t i o n to be made p r o v o k i n g and i l l u m i n a t i n g indeed! between h u m a n personhood and d i v i n e personhood A t stake here, he argues, is the proper d i s t i n c t i o n between the d i v i n e and the creaturely, w h i c h even i n r e d e m p t i o n , reconc i l ia t ion , and indeed theosis, has s t i l l t o be mainta ined . 4 Charles Williams The Epistles of St John (London: John Murray 18861,317—18 Cited by Brian Home in this volume IO The Person of Christ RAE Introduction I I F r o m the facr of the incarnat ion we move to three essays t h a t examine i n praise I t is i n confessing Jesus as L o r d , finally, that we, for the first t i m e , more deta i l what is accomplished t h r o u g h the w o r k of C h r i s t and w h a t is freely and really act W e are n o t the L o r d , and so we can thank G o d revealed thereby about the person of the Son M u r r a y Rae investigates the W o r s h i p is also the theme of the essay by Sandra Facb, w h o explores the b a p t i s m of Jesus by John and considets w h y i t should have been that the role of the ascended C h r i s t as mediator of our worship . D r a w i n g one w h o was w i t h o u t sin should s u b m i t to John s b a p t i s m of repentance p a r t i c u l a r l y o n the w o r k of Josef J u n g m a n , Facb argues t h a t the for the forgiveness of sins Rae begins by n o t i n g the reticence of the gospel media tor ia l role of C h r i s t i n w o r s h i p has l o n g been neglected O f crucia l wri ters to enter u p o n this quest ion, b u t finds a clue to i ts reso lut ion i n importance here is the neglect o f C h r i s t s h u m a n i t y i n the ascension Far M a t t h e w s content ion that Jesus is bapt ized to f u l f i l all righteousness'. T h e f r o m leaving his h u m a n i t y behind i n the ascension, i t is precisely i n the theological t r a d i t i o n is largely agreed t h a t Jesus stood i n no need of u n i t y of his person as h u m a n and d i v i n e that the ascended Chris t continues b a p t i s m himsel f , b u t several di f ferent accounts are offered as to w h y he his m e d i a t o r i a l w o r k should have gone t h r o u g h w i t h i t nevertheless A f t e r surveying these A t t e n t i o n is focused i n i t i a l l y o n the media tor ia l doxology , Glory t o the accounts, Rae fol lows a l i n e of t h o u g h t that is f o u n d i n the homi l ies of Father through the Son and i n the Spir i t As the t r a d i t i o n of C h r i s t i a n John Chrysostom according t o w h i c h the b a p t i s m is central to the event of w o r s h i p progressed, however, we find the media tor ia l ' t h r o u g h ' increas- the incarnat ion itself i n w h i c h the Son of G o d takes u p o n himsel f the i n g l y replaced by w i t h so that the role of C h r i s t as media tor is lost. Fach w h o l e mystery of our h u m a n nature, a nature t h a t is marred by sin This is offers a detai led account of this l i n g u i s t i c a l terat ion , n o t i n g i n par t icular a l i n e of t h o u g h t that leads eventual ly to the cross, for i t is there that the the increasing separation between G o d and h u m a n i t y that the doxological f u l l consequence of the incarnat ion - Chris t s assumption of s i n f u l flesh change effects If Chr is t is not the mediator of our w o r s h i p , then we are left (otxpO — is r e d e m p t i v e l y w o r k e d t h r o u g h t o direct towards G o d o n l y our o w n p i t i f u l expressions of praise. L i r t l e The theologies of E d w a r d I r v i n g , K a r l B a r t h and John Zizoulas are wonder t h e n that G o d should appear remote Lhere is desperate need, called u p o n as the i m p l i c a r i o n s of this p o s i t i o n are fur ther explored I n therefore, for a recovery of emphasis o n the pr ies t ly m e d i a t i o n of C h r i s t part icular , i t is observed t h a t t h i s account of the b a p t i s m requires a Fortunate ly the t r a d i t i o n has not lef t us bereft of the means for such a relarional onto logy o f personhood i n w h i c h C h r i s t acts as the representative recovery Fach mines deeply the theologies of Basil and Nico las Cabasilas, of s i n f u l h u m a n i t y , and reconstitutes our fal len h u m a n i t y by b r i n g i n g i t of Calv in and Charles Wesley, a long w i t h the more recent w o r k of James in t o reconciled re la t ion w i t h G o d This is a w o r k of d i v i n e love and so and Thomas Torrance, and Douglas Farrow T o worsh ip the Father with the reveals the one w h o does i t to be G o d s beloved Son Son certainly preserves Christ 's d i v i n i t y , b u t t o worsh ip the Father through I h e act ion of the Son is fur ther explored i n the essay by Douglas the Son, mainta ins i n m u c h better balance t h e humanity of Christ as w e l l K n i g h t , and the focus here is u p o n the Son s confession There are, K n i g h t M o r e yet to the p o i n t , we are thus enabled to worsh ip G o d i n spir i t and in argues, four 'moments i n the theo- logic of God's speech The Father t r u t h speaks; the Son receives t h a t speech so i t comes to its proper place and is The v o l u m e concludes w i t h a response to all of the above f r o m v indica ted ; the Son answers the Father w i t h his obedience; and the Father C h r i s t o p h Schwobel of the U n i v e r s i t y of I i i b i n g e n I n characreristically receives rhe Son I n and t h r o u g h this act of conversation and c o m m u n i o n , masterful style , Schwobel provides a clear a r t i c u l a t i o n of the key themes creation is b r o u g h t i n t o b e i n g , is comple ted and perfected, and offered treated i n the v o l u m e and adds his o w n constructive c o n t r i b u t i o n s t o the back to the Father for his approval and joy That conversation between debates engaged i n by the earlier c o n t r i b u t o r s Father and Son is sustained by the S p i r i t w h o c o n t i n u a l l y gives the f u t u r e , completed w o r l d to the church I V I h i s f o u r - f o l d speech-act constitutes the economy of G o d t h r o u g h w h i c h the w o r l d receives its be ing M o r e than t h a t , however, this economy The conference at w h i c h these essays were f irs t presented was planned by of G o d is also the means by w h i c h we are made b o r h hearers and speakers Professor C o l i n G u n t o n before he died As always w i t h C o l i n , he was of God's W o r d I h e act ion of G o d is an act ion that enables h u m a n i t y l o o k i n g f o r w a r d w i t h great enthusiasm to the g a t h e r i n g of his colleagues under the leadership of the Son and the enab l ing of the S p i r i t to j o i n i n the and friends at yet another i n a l o n g series of successful conferences o f the Sons w o r k of present ing the w o r l d to the Father i n t h a n k s g i v i n g and Research I n s t i t u t e i n Systematic Theology at K i n g s College, L o n d o n 12. The Person of Christ Sadly, C o l i n was not to be w i t h us at the conference i n September 2003 as be d i e d very suddenly i n M a y of that year A s i t t u r n e d o u t , therefore, m a n y friends and colleagues gathered at that conference w h o w o u l d not otherwise have been there, some o f w h o m wrote papers for the occasion i n honour of C o l i n himsel f A l t h o u g h these papers are. n o t , for the m o s t par t , a direct engagement w i t h Col in ' s theological w o r k — there is p lenty more t i m e for t h a t ahead of us - they are, nevertheless, gathered together as a modesr t r i b u t e to h i m C o l i n s c o n t r i b u t i o n to theology d u r i n g the course o f the past thtee decades was b o t h prol i f i c and incomparable I t is not just a mater of what he said A Tribute to Colin Gunton and wrote - a l t h o u g h t h a t legacy w i l l serve us r i c h l y for man y years to come - we have m u c h reason to be grate fu l also for the t imeliness of his Christoph Schwóbel theology. C o l i n helped a great m a n y people t o recover confidence i n the intel lectual coherence and explanatory power of the Chr i s r ian f a i t h at a t i m e w h e n i t has been under siege H e d i d this qui te s i m p l y because of his o w n confidence that the gospel of Jesus C h r i s t is the t r u t h about G o d and i v i n g thanks for the l i fe of C o l i n G u n t o n , the theologian, the about the w o r l d , and that i t is the g o o d news of the w o r l d s r e d e m p t i o n teacher, the colleague, the f r i e n d , means r e m e m b e r i n g and I h a t meant for C o l i n that every par t of the w o r l d , and every facet of i ts l i fe G celebrat ing w h a t we have received f r o m C o l i n and t h r o u g h was a proper object of theological inves t iga t ion H i s o w n interests were C o l i n I r means r e m e m b e r i n g a part icular person w i t h part icular g i f t s and broad, f t o m music , to l i terature , to art , and , of course, ro nature i n his characteristics whose achievements are al l shaped by the person he was and beloved h o r t i c u l t u r a l endeavours, and he b r o u g h t a l l these to bear i n the by the pat t i cular personal characteristics that made h i m the person we theological task of bearing witness to the love and the g l o r y of God . remember w i t h respect and affection C o l i n w o u l d have been the first to I t is i n appreciat ion of C o l i n s theological g i f t s , as also of his f r iendship r e m i n d us that what we received f r o m h i m was not his to give b u t is and co l leg ia l i ty , that this v o l u m e is dedicated to h i m I t begins therefore u l t i m a t e l y rooted i n G o d as the g iver of every perfect g i f t , as the K i n g s w i t h 2 t r i b u t e to his theology, penned by C h t i s t o p h Schwóbel , and firsr College Prayer has i t , and wh o is the fount o f all goodness that can be del ivered at a m e m o r i a l service i n the chapel at K i n g ' s College i n f o u n d i n created beings I n expressing out g r a t i t u d e to C o l i n we trace the September 2003 lines that relate what w e receive f r o m other persons so t h a t being g r a t e f u l to C o i i n entails being grate fu l to G o d for C o l i n C o l i n was first of a l l a theologian A l t h o u g h he started his career i n this college teaching phi losophy of r e l i g i o n , w h i c h for h i m remained a l i f e l o n g conversation partner , theology was always his p r i m a r y c a l l i n g C o l i n was a theologian, i n a very specific sense of the w o r d , w h o understood a l l theology as parr of the h u m a n response to the message of the gospel The gospel was for h i m not an extra piece of supernatural i n f o r m a t i o n that guides us beyond the capacities of our natural reason I t is the way i n w h i c h G o d personally, as Father, Son and Spir i t , relates to us, gives himsel f to us and lays c l a i m to a l l dimensions of our existence so t h a t theology is a response to th is event, the response rhat is enabled by G o d s address t o us I f this is the case that theology is u l t i m a t e l y rooted i n G o d s t r i u n e self- g i v i n g , t h e n the p r i m a r y quest ion for all theology is that of the i d e n t i t y of 13 The Person of Christ SCHWOBEL A Tribute to Colin Gunton 14 t h i s G o d w h o so relates to us W h o is G o d i f the message of the Gospel is occasional v i o l i n i s t , member of the recorder group and master of true?' is the one quest ion that guides the w h o l e theological enterprise ceremonies ar the Chris tmas celebrations T h i s is by no means the usual C o l i n was a Trini tar ian theologian The doctr ine of the T r i n i t y was for t h i n g Theologians m a y w r i t e extensively or even excessively about the h i m no o p t i o n a l extra t o theology I t was s i m p l y the way i n w h i c h c hurch w i t h o u t ever real ly b e l o n g i n g to a local church This was d i f f e r e n t theology can remain t r u e to the gospel D o i n g t r i n i t a r i a t i theology is the i n C o l i n s case H e has reciprocared what he received f r o m B r e n r w o o d by manner i n w h i c h a theology can be a C h r i s t i a n theology T h i s c o n v i c t i o n m a k i n g i t one of the m o s t w e l l - k n o w n churches on the theological scene can already be f o u n d i n his doctora l thesis, w r i t t e n under the supervision of t h r o u g h his col lec t ion of Sermons for B r e n t w o o d ' : Theology through 1 3 R o ber t Jenson and p u b l i s h e d under the t i t l e Becoming and Being, and i t Preaching A n d there is the c o m m u n i t y of K i n g s Col lege to w h i c h he later developed, very m u c h i n conversation w i t h John Zi z i o u l a s , i n t o the remained f a i t h f u l for over t h i r t y - f o u r years, an almost u n i q u e exception i n major focus, the o r g a n i z i n g centre of his theology An Essay Toward a m o d e r n academic li fe Trinitarian Theology was the s u b t i t l e of the l i t t l e book Enlightenment and B e i n g a theologian i n c o m m u n i o n meant, for C o l i n , to be a theologian 1 Alienation that he p u b l i s h e d short ly after b e c o m i n g Professor o f C h r i s t i a n i n conversation Teaching theology and d o i n g research i n theology meant D o c t r i n e at K i n g ' s College I t c o u l d have been the s u b t i t l e for every one of creat ing spaces for theological conversation i n w h i c h knowledge and the dozen further books he publ i shed later. w i s d o m c o u l d be cul t iva ted . H e loved to t a l k , b u t he c o u l d also l i s t e n I f G o d is n o t s i m p l y 'a sea of essence, i n f i n i t e and unseen b u t first of a l l W h e n , now fifteen years ago, a younger colleague came f o r w a r d w i t h the this part icular G o d , the Father, the Son and the Spir i r whose story begins proposal of establ ishing a Research I n s t i t u t e i n Systematic Theology, he w i t h Israel, culminates i n C h r i s t and involves us i n the dynamics o f the i m m e d i a t e l y agreed and helped to develop t h e m i n i m a l organizat ional operat ion of the Spir i t of t r u t h , the part icular m u s t have a p a r a m o u n t structure t h a t was needed Since t h e n the Iuesday Seminars, the Day significance i n theology as w e l l as i n every other d i m e n s i o n of created l i f e Conferences, and the I n t e r n a t i o n a l Conferences have become a f i x t u r e i n Every created be ing is called to be part icular jus t as humans are called t o be theological l i fe The five volumes of papers presented at the Internat ional persons I f we s t i l l f o l l o w e d the ancient custom of venerat ing the great Conferences w i t h topics such as Persons Divine and Human, Trinitarian doctors of the church by a part icular t i t l e , C o l i n G u n t o n w o u l d have to be Theology, God and Freedom, Creation, and Reconciliation, m o s t l y e d i t e d by the doctor particularitatis, the teacher of the significance o f the par t i cu la t C o l i n G u n t o n , can be found on the leading lists of the most i m p o t t a n t w h o was never content w i t h abstract generalities T h i s applies as m u c h to i n s t i t u t i o n s of theological learning i n the w o r l d M a n y of the former his theology as to the other passion i n his l i f e , his gardening. G a r d e n i n g student part ic ipants o f the conferences now r e t u r n as speakers. was for h i m the a c t i v i t y of c u l t i v a t i n g p a r t i c u l a r i t y so t h a t the garden C o l i n h k e d to listen. A l l of his books since the classic The One, the Three c o u l d reflect the r i c h divers i ty of part icular i t ies that characterizes the and the Many God, Creation and the Culture of Modernity The 199Z Bampton creation of this part icular t r i n i r a r i a n G o d Lectures* were discussed b y colleagues and research srudents i n the Tuesday C o l i n G u n r o n was, secondly, a theologian i n c o m m u n i o n H i s theology Seminars before p u b l i c a t i o n H i s elegant prose reflects the conversation in always needed to be rooted i n a par t i cu la t c o m m u n i t y First of a l l , i n his w h i c h the author involves the reader and echoes the m a n y conversations f a m i l y , w h i c h p r o v i d e d the secure f o u n d a t i o n of his w o r k and was always b e h i n d the text I h e traces of these discussions and of remarks m a d e by the first instance of w h a t C o l i n t h o u g h t about w h e n he t a l k e d about the those w h o read his manuscripts before p u b l i c a t i o n can be f o u n d i n significance of part icular c o m m u n i t i e s The dedications of his books say numerous footnotes i n h is books I k n o w of no other leading academic w h o more about this than a n y t h i n g t h a t can be said here Secondly, his theology a t t r i b u t e d so many signif icant p o i n t s to conversations w i t h students and was rooted i n his church , B r e n t w o o d U n i t e d Reformed C h u r c h , the church colleagues The internat ional i n v i t a t i o n s C o l i n received and f o l l o w e d , he served for many years as associate minis te r , elder, i n t e r i m - m o d e r a t o r , always accompanied by his w i f e Jenny, to Amer ica , Austra l ia , Canada, Germany, the Nether lands , Romania , Singapore (to name b u t a f e w ) i n ' Becoming and Being: The Doctrine of God in Charles Hartshorns and Karl Barth (Oxford: 3 Oxford University Press, 1978) Theology through Preaching Sermons for Brentwood (Edinburgh: I & L Clark. ZOOl) 1 4 Enlightenment and Alienation An Essay Ipward a Trinitarian Tbeohg)' (London: Marshall, The One, the Three and the Many God. Creation and the Culture of Modernity The 1992. Morgan and Scott; Grand Rapids: Eerdmans, T9S5) Bampton Lectures (Cambridge: Cambridge University Press. 1993}