Impartational Trinitarian Theology

Say that 3 times real fast :) But, that is exactly what Gorman is saying here:

God calls people to a countercultural, communal, participatory experience of the Son (1Cor 1:9) that is brought to fruition by the Spirit (Phil 2:1). Human holiness is participation in divine holiness. Holiness is, therefore, both the property and the activity of the Father, the Son, and the Spirit. God not only sets people apart, but also conveys to humans the very character of God. Thus human holiness is not merely a human imperative; it is a divine product, or “fruit” (Gal 5:22).—Inhabiting the Cruciform God, p. 112

<idle musing>
I have always held to an impartational holiness; it is nice to see it defended on the basis of trinitarian theology.
<idle musing>

Countercultural life

This countercultural, cruciform (holy) love pays special attention to the weaker members of the community ([I Cor] 11:17-34; 12:14-26) and special honor to apostles who exhibit Christlike power-in-weakness (4:1-13), and it has a counterintuitive commitment to absorbing injustice rather than inflicting it (6:1-11). Such cruciform holiness stands in marked contrast to the dominant Roman cultural values of promoting the self by seeking honor and of honoring the powerful. Paul's primary goal is to turn a charismatic community into a cruciform and therefore truly holy community, one in which all believers are in proper relationship to one another and to God the Father, Christ the Lord, and the Holy Spirit—the triune God at work among them. This is not a call to something new and different from Paul's earlier message or the Corinthians' experience, but rather a summons to embody the washing, justification, and sanctification (1 Cor 6:11) that God's grace has already inaugurated. That is to say, holiness, or sanctification, is not an addition to justification but its actualization.—Inhabiting the Cruciform God, pp. 110-111

<idle musing>
He might have added it is still countercultural and radical—and impossible without God.
</idle musing>

Our response required

...justification by faith apart from works means justification by grace-enabled participatory response rather than by privilege (passive) strued as asset, or even trust. Justification by faith means that God justifies those who respond appropriately to, rather than ignore or try to elicit, God's favor (grace), whether Jew or Gentile. In the end, it is perhaps best to say that justification is by means of God's faithfulness expressed in love, to which humans, move and enabled by God's Spirit, respond in faithfulness that expresses itself in love—that is, in co-crucifixion. What matters for Paul is faith “made effective through” (NRSV margin) or “expressing itself through” (NIV) love (Gal 5:6), which corresponds to the cross of faith and love by which believers live (Gal 2:20). Once again, there can be no separation of faith from love, of faith from action.—Inhabiting the Cruciform God, p. 81

<idle musing>
We respond only because he enables us, but we must respond!
</idle musing>

Weekend doings

I waxed the cheese on Friday. It is looking more and more like a longhorn of colby, but it still needs to age for 3 weeks. I'm getting a bit anxious to try it :)

I read last spring in Mother Earth News that you can core tomatoes and then freeze them until you have time to make tomato sauce. Well, I froze about 10 pounds of them last summer—nice looking, bright red romas. They have been waiting patiently all winter for me to get to them. About a month or so ago, I came across a good tomato sauce recipe and tried 3 pounds of them with it. It was excellent, but needed a bit of modification. Sunday was the day for it.

I cooked up the remaining 7 pounds or so and canned them. It made a dozen 12 ounce jelly jars worth. We use about 10 ounces of tomato sauce on our pizza, which is too much for a half-pint, but we would have some left over with a pint jar. The 12 ounce jelly jar is about perfect, after you allow for headspace. It was fun pulling the jars out of the water and hearing them pop as they sealed. The level of water on the lid of each jar made each of them give off a different note as they sealed. I couldn't believe how fast they sealed; all of them were sealed in about 45 seconds, not the normal 5-10 minutes that you get in the summer.

From that same cookbook, I made something called Snow Pudding yesterday. It is supposed to look totally white, but when you only have unrefined sugar, that is pretty difficult :) Debbie didn't think it would be very good, but I thought it might be, so I made it. Basically, it is just lemon gelatin with egg white folded in served with a light vanilla custard over the top. It turned out very well. I think I'll make it again, but add more lemon juice next time.

I was hoping to get the compost bin built, but the weather didn't cooperate with me. Maybe later...

All by God

Justification by faith, then, is a death-and-resurrection experience. Three important theological comments on this contention must be stressed.

First, justification is not in any sense a self-generated experience. The passive voice—”I have been crucified with Christ”—implies an external agent, a divinely initiated action. As Paul says in Gal 3:1-5, he “exhibited” Christ crucified, the Galatians received the Spirit, and they responded with “faith.” This can only mean that the Spirit somehow effected the Galatians' experience of co-crucifixion and co-resurrection. We cannot here solve the mystery of divine initiative and human response, but we must rule out any semi-Pelagian or Pelagian interpretation of faith (and specifically co-crucifixion and co-resurrection) as something that initates or effects one's own salvation.

Second, justification is not a private experience but a public and corporate one...

Third, justification is an experience of both death and resurrection, and both must be stressed. But the resurrection to new life it incorporates is a resurrection to an ongoing state of crucifixion: I “have been” crucified means I “still am” crucified. Therefore, justification by faith must be understood first and foremost as a participatory crucifixion that is, paradoxically, life-giving (cf. 2 Cor 4:7-15).——Inhabiting the Cruciform God, pp. 69-70

<idle musing>
I really like this: "justification is not in any sense a self-generated experience." It is all God from beginning to end. I like to say that you can tell a lot about a person by whom they have as the subject of their sentences...
</idle musing>

Death equals life

Justification “by faith” is for Paul justification by co-crucifixion. Those described as “hav[ing] come to believe in [eis] Christ Jesus” ([Galatians] 2:16)—meaning those who have responded affirmatively to the gospel with faith and thus moved from outside Christ into Christ—and having been justified by pistis Christou rather than by doing the works of the Law, are subsequently redescribed (if we assume that Paul is speaking representatively) as those who have died to the Law and been crucified with Christ in order to live. It is hard to resist the conclusion that faith is, for Paul, a death experience, a death to the Law (and/or to the “flesh”) and a death with Christ. —Inhabiting the Cruciform God, p. 67

<idle musing>
Are you starting to get the picture? Death to self = alive in Christ. Real life, vibrant life, real freedom, true freedom. All available to us here and now through Christ, as long as we are in Christ
</idle musing>

Where is God in all this

is the question that Lawson has been asking this week here and here. He is looking at the destruction of Shiloh and wondering why it happened. Of course, we all know why it happened, but Lawson gives lots of good details in the first post, which you should definitely read.

But, where was God? He still didn't answer that until today when he—well, I'll let him tell it in his own words:

God often speaks through the contrarian voice, the voice questioning all our assumptions, challenging our most basic ideas, the ones we take for granted. Even as the sons of Eli defile the women of the sanctuary and despise the Lord’s offerings (1 Sam. 2:29) we, the readers, know that these two men had a death-warrant on them, straigh from God. I once practically emptied a room full of clergy by preaching a sermon on 1 Samuel 2:25b…”for the Lord was minded to slay them.” Two clergy whom God wanted to kill! Admittedly, presumptuous for a young man, but God had a strong opinion about these two, and when Eli failed miserably at confronting them, God brought the Mysterious Stranger to remind them that long ago, he had revealed his truth. God is often in the last voice we really want to hear, reminding us of truths we have never really found false, just been false to…

God is also present in the form of his call to a young man, Samuel. He lived at the epicenter of the corruption and degeneration of Israel. In a mongrelized sanctuary, in a messed up liturgy, among corrupt or indifferent priests, one young guy hears God’s voice. Eli has been awakened just enough to know in the voices coming to Samuel, God is at work. Eli at least remembers how one is supposed to answer when God calls. That much we can give old Eli. At least when confronted with the real thing (for the second time!) he knows how to tell the kid what to do.

And last…that captured ark, hauled off to Philistia…God is present in his ark! I love this. When the Israelites tried to manipulate the ark for their own purposes, it was just a funky box. But as soon as it arrives in Philistia, the ark declares war! You can read about it 1 Samuel 5-6. While the Israelites are moaning and groaning in defeat, the ark is cleaning out a Philistine temple, scoring two knock-downs and a KO against Dagan, the Philistine corn-king deity. Then the ark books itself a free trip back to Israel courtesy a couple of Philistine milk-cows! It’s almost comic.

A beat-down, hurting, praying woman; a cranky, contrary stranger saying all the inconvenient stuff; a kid swimming alone in a sea of corrupt mediocrity and outright evil, learning to say “Yes, Lord” for the first time; A sacred artifact that is more alive than anyone realized, that still serves God’s purposes (not his peoples!)…

God, it seems, is busier than we had realized. We just have to look in the right places.

<idle musing>
We frequently are looking in the wrong direction—usually because "God is often in the last voice we really want to hear, reminding us of truths we have never really found false, just been false to…"

Good stuff to chew on...
</idle musing>

Gardening books

Ever since the beginning of January, I have been checking books on gardening (and cheese making) out of the local library. I don't know how many, probably 15-20. Of those, only two of them stood out enough to actually buy. I took a few notes from most of them, but then returned them. So, here they are...

The first one is for the new gardener. If you have never gardened and are scared, this is the one for you. Personally, I think he is a little too full of himself, but his ideas are good:
All New Square Foot Gardening



If you have gardened for a while and want to increase the season a bit (like all year!), then this is the book for you:

Four-Season Harvest: Organic Vegetables From Your Home Garden All Year Long



I read the earlier edition from the library and am now reading the newer edition. This book has so many good ideas that I had to either write almost the whole book on note cards, or buy it. I bought it :)

What about you? Have a favorite gardening book? Or, do you disagree with my choices?

More on co-crucifixion

We come next to Paul's distinctive understanding of faith—pistis—as the human response to the gospel and the instrument of appropriating justification, and therefore also once again to what Paul means by justification itself. Our focus will be on the two passages where Paul uses the Greek verb sustauroo, “co-crucify”—each time in the passive voice. We will see that, according to Gal 2:15-21 and Rom 6:1-7:6, faith is co-crucifixion with Christ; faith is a death experience. For Paul, justification—restoration to right covenant relations with God and others—occurs, not through performance of or zeal for the Law, but through participation in Christ's quintessential act of covenant-keeping. This restoration to right covenant relations is therefore an experience of death and resurrection, or resurrection via death.—Inhabiting the Cruciform God, p. 63

<idle musing>
I frequently say that people want to go from Romans 5—freely justified by faith—to Romans 8 without going through Romans 6—buried with Christ. We want the benefits, but we don't want to die. I think Gorman is correct here; without death, there can be no resurrection and new life. After all, if the old life is still living, why would you need a new one?
</idle musing>

Co-crucifixion

I want to suggest that for Paul there is one soteriological model: justification is by crucifixion, specifically co-crucifixion, understood as participation in Christ's act of covenant fulfillment.—Inhabiting the Cruciform God, p. 44

<idle musing>
This is central to Gorman's thought. I think he is correct, but the last 200 years of cheap grace have dulled this concept for the majority of Western believers.

What do you think? Have you heard a sermon on death to self recently? I know I have heard occasionally about taking up your cross, but usually that just means you have to endure a bit of discomfort—which is not what the gospel writers had in mind. In the ancient world, the cross had but one purpose: death!
</idle musing>

New books

I just received a new book from Hendrickson Publishers, compliments of Bobby (thanks!).

Vines Intertwined
A History of Jews and Christians from the Babylonian Exile to the Advent of Islam
by Leo Dupree Sandgren
Hendrickson Publishers, 2010
xxiv + 835 pages, English
Paper, 6 x 9
ISBN: 9781598560831
List Price: $34.95
Your Price: $29.71
www.eisenbrauns.com/item/SANVINESI

This is a monster of a book, size-wise, and it even includes a CD in the back with the text of the book in PDF format! At the price, how can anybody not pick this up if they are interested in the subject matter?

I have no idea when I will get around to reading this, but when I do, you will hear about it :)

Talking about size and good deals reminds me, this just arrived late last week:

The Old Testament Pseudepigrapha:
Apocalypic Literature and Testaments
2 volume set
Edited by James H. Charlesworth
Hendrickson Publishers, 2010
1056 pages, English
Paper, 6 x 9.25 inches
ISBN: 9781598564891
List Price: $69.95
Your Price: $39.87
www.eisenbrauns.com/item/SETCHAOLDTES

Another great deal! Sure beats the hardcover price...now all I need is the time to read them all!

cheap grace

There have always been legitimate theological arguments about justification, as well as less noble but understandable interconfessional squabbles. But it may also be the case that there is another, more subtle (and thus more dangerous) theological reason for at least some aspects of the current situation regarding justification. To paraphrase Dietrich Bonhoeffer, parts of the Christian church have become enamored with cheap justification. Cheap justification is justification without justice, faith without love, declaration without transformation.—Inhabiting the Cruciform God, p. 41

<idle musing>
Just like cheap credit, cheap grace is alluring. But, in the long run, again, just like cheap credit, it will eat you alive. It isn't real and, so, it can't save or transform.
</idle musing>

Cheese update

On Saturday morning, I made yogurt, as usual. But, I also started some colby; the process from start to the beginning of pressing took about 3.5 hours, maybe a bit more. My press is a home made one that cost about $5.00 to make, maybe a bit less. I'll try to remember to get a picture of it posted. Without a picture it is difficult to picture the problems I had, but I'll try...

You are supposed to press the cheese for 20 minutes at 20 pounds of pressure. If you have a fancy $250 + press, that is easy. My $5.00 one relies on me adding weight to the top. Well, I know that a gallon of water weighs about 7 pounds, so that means 3 gallons of water. I proceeded to balance 3 gallons of water on a 2 x 4 on top of a 10 x 12 frame on top of a 2 x 4 placed vertically. It worked! After that, you flip the cheese and increase the weight to 40 pounds. That was easy; I just put a 40 pound salt bag on top. Well, it didn't quite work out so nice; the bag tipped and one side of the cheese had more pressure than the other. After an hour, you flip again and add 50 pounds. That took some figuring, but I finally came up with a criss-cross of 2 x 4s that allowed me to put 7 gallons of water on it. But, it fell over after about an hour :( I finally put the 40 pound salt bag back on and just added 2 hours to the time. The cheese came out looking beautiful.

I put it on a mat to dry in my study. It needs to dry for a few days before waxing and then aging for about a month. About halfway through Sunday, my curiosity got the better of me so I cut it in half and sliced off a nice chunk to try. Hmmm, not bad. It tastes like colby, but milder. I think it might be OK after aging a bit.

On the mozzarella front, Jim and Shannon came over Saturday evening and we made another batch. Delicious, the best batch so far. I think mozzarella sticks are going to be a staple around here! So much fresher—and they even squeak as you eat them. That's the real test of freshness!

Today's thought

We are all like caged wolves that may escape at any moment—Karl Barth, Church Dogmatics, III/4

Can you separate justification and sanctification?

Our goal is to show the connection between justification, on the one hand, and co-crucifixion and co-resurrection on the other, arguing that for Paul justification is an experience of participating in Christ's resurrection life that is effected by co-crucifixion with him.

This is a much more robust, participatory, and costly understanding of justification than one often finds attributed to Paul. It does not, however, in any sense whatsoever reduce the need for, or meaning(s), of Christ's death as God's gracious salvific act on our behalf while we “still were sinners” (Rom 5:8) and were “dead through our trespasses” (Eph 2:5). Nor is justification by co-crucifixion a form of self-justification or justification by “works,” for it is only by grace and the work of God's Spirit that co-crucifixion is possible. What justification by co-crucifixion will imply, however, and not surprisingly, is that a theological rift between justification and sanctification is impossible, because the same Spirit effect both initial and ongoing co-crucifixion with Christ among believers, a lifelong experience of cruciformity, or, in light of chapter one, theoformity—theosis.—Inhabiting the Cruciform God, p. 40

<idle musing>
I like this, "a theological rift between justification and sanctification is impossible, because the same Spirit effect both initial and ongoing co-crucifixion with Christ among believers." That sums up my view pretty well.
</idle musing>

Suicide bombings, U.S. style

Jim West has a comment on the guy who flew his plane into the IRS building in Austin:

...amidst all our concern about attacks from Muslim terrorists, we have plenty of our own home grown murderers to be more concerned with. It wasn’t Muslims who blew up the Federal building in Oklahoma City. And Mr Stack doesn’t appear to have been a Muslim either.

America, perhaps it’s time to look at the cancer within and uncover its cause so it can be cured. Or to use a biblical image- perhaps we need to look at the beam in our own national eye before we try to clear out the speck in the eye of Islam.

<idle musing>
Let's expand on that a bit...You can claim that the Muslim attackers are motivated by religion, and the one yesterday wasn't. But, wasn't it really religiously motivated? I submit that his god was money—and he didn't have as much as he wanted. Take a step back and think about it. Where were the 9/11 attacks aimed? At the real gods of the U.S.: Money and military might. They didn't waste their time on the Statue of Liberty or other symbols that we claim are important; no, they attacked the real gods in our culture. They saw more clearly than we do as to what is really important to us.

Don't you think it is time we repented?

Just an
</idle musing>

Books

I saw this post today about books via Andy Unedited. Here's a snippet or two:

I agree with the monk in Normandy who, in 1170, wrote that “A monastery without a library is like a castle without an armory. Our library is our armory.”

This means we should engage in building it, fortifying it, at every opportunity. When I was in graduate school, I recall one of my professors saying that we should have a line-item in our budget for books. That building a good library is one of the most important things we can do in ministry and for impact.

I tell my own graduate students the same thing - to invest in books. They are our tools. A mechanic has his set of wrenches; a doctor has his stethoscope; a chef has his cookware. Those of us in ministry, or scholarship (and ideally they are joined at the hip), have our books...

The great concern of George Orwell, as conveyed in his novel 1984, was of a day when there might be those who would ban books.

Aldous Huxley’s portrait of the future in Brave New World was more prescient; Huxley feared that there would be no reason to ban a book.

Why?

There would be no one who wanted to read one.

<idle musing>
Interesting that the people in Brave New World substituted drugs and sex for reading. Or, how about Fahrenheit 451? They substituted entertainment for reading. Take your pick, either one describes our culture quite well, doesn't it?
</idle musing>

Another new sale

I just posted a new sale on the Eisenbrauns web site. Here's the scoop, from BookNews:

BookNews from Eisenbrauns

For the next 10 days, I am taking a risk: these books are
all Eisenbrauns titles that I have read from cover-to-cover
in the last 12 months, give or take a month or two. It doesn't
include any that I have read a chapter or two in, that list
would include most of our recent books.

Got a better list? Why not submit your own to me for a future
sale consideration? It has to be Eisenbrauns titles, and you
have to have read them from cover-to-cover, although it doesn't
have to have been in the last 12 months.

As always, all sales on this web sale are final; no returns
will be permitted. Offer is good only on orders placed at
www.eisenbrauns.com through February 28, 2010.

To go directly to the weekly sale, click on this link:
http://www.eisenbrauns.com/pages/NEWSLIST
============================================================
"Cult and Character: Purification Offerings,
Day of Atonement, and Theodicy"
by Roy E. Gane
Eisenbrauns, 2005. Cloth. English.
ISBN: 9781575061016
List Price: $49.50 Your Price: $34.65

"Critical Issues in Early Israelite History"
Edited by Richard S. Hess, Gerald A. Klingbeil, and Paul J. Ray Jr.
Bulletin for Biblical Research Supplement - BBRSup 3
Eisenbrauns, 2008. Cloth. English.
ISBN: 9781575068046
List Price: $44.50 Your Price: $31.15

"War in the Bible and Terrorism in the Twenty-First Century"
Edited by Richard S. Hess and Elmer A. Martens
Bulletin for Biblical Research Supplement - BBRSup 2
Eisenbrauns, 2008. Cloth. English.
ISBN: 9781575068039
List Price: $34.50 Your Price: $24.15

"Bridging the Gap: Ritual and Ritual Texts in the Bible"
by Gerald A. Klingbeil
Bulletin for Biblical Research Supplement - BBRSup 1
Eisenbrauns, 2007. Cloth. English.
ISBN: 9781575068015
List Price: $39.50 Your Price: $23.70

"Chosen and Unchosen: Conceptions of Election in the
Pentateuch and Jewish-Christian Interpretation"
by Joel N. Lohr
Siphrut: Literature and Theology of the Hebrew Scriptures 2
Eisenbrauns, 2009. Cloth. English.
ISBN: 9781575061719
List Price: $39.50 Your Price: $27.65

"The Eden Narrative: A Literary and Religio-Historical
Study of Genesis 2-3"
by Tryggve N. D. Mettinger
Eisenbrauns, 2007. Cloth. English.
ISBN: 9781575061412
List Price: $29.50 Your Price: $17.70

"Literate Culture and Tenth-Century Canaan:
The Tel Zayit Abecedary in Context"
Edited by Ron E. Tappy and P. Kyle McCarter Jr.
Eisenbrauns, 2008. Cloth. English.
ISBN: 9781575061504
List Price: $37.50 Your Price: $22.50

"The Biblical Saga of King David"
by John Van Seters
Eisenbrauns, 2009. Cloth. English.
ISBN: 9781575061702
List Price: $49.50 Your Price: $34.65

More Kenosis

The counterintuitive God revealed in Christ is kenotic and cruciform, the Eternal vulnerable and self-giving One, the God of power-in-weakness. Thus we may now paraphrase Ernst Käsemann, who said that the cross was the signature of the Risen One, and assert that the cross is the signature of the EternalOne. Any other understandings of God are henceforth rendered either incomplete or obsolete or idolatrous.—Inhabiting the Cruciform God, pp. 32-33

<idle musing>
It certainly is counter-intuitive; the mind can't really grasp it. But, to call it idolatrous? But, when you think about it, it is creating a different God than the biblical one. And that is definitely idolatry.
</idle musing>

Kenosis

Option two [of a translation of Phil 2:6] would be something like the following:

Although Messiah Jesus was in the form of God, a status people assume means the exercise of power, he acted in character—in a shockingly ungodlike manner according to normal but misguided human perceptions of divinity, contrary to what we would expect but, in fact, in accord with true divinity—he emptied himself and humbled himself.

In this reading, Christ exercised his deity. What is out of character for normal divinity in our misguided perception of the reality of the form of God is actually in character for this form of God. That is, although Christ was in the form of God, which leads us to certain expectations, he subverted and deconstructed those expectations when he emptied and humbled himself, which he did because he was the true form of God.—Inhabiting the Cruciform God, p. 27

<idle musing>
We just don't get it, do we? It is too radical, too incomprehensible to us. But, so like God!
</idle musing>