The three chapters I’ll be dealing with plot out a series of alternative conceptions of atonement, i.e. not those most influential in the later theological tradition. Firstly, Adam gives some overview of some modern treatments – the theologies of Boersma, Weaver, and Aulén. Secondly, he turns to Irenaeus, whom he admits sets out a view that is far from mainstream (76), in spite of the orthodoxy of its author. Thirdly, he describes the development in Gregory of Nyssa. I will be giving summaries and comments on these chapters one by one, in case readers are still catching up with the pace of the reading!Chapter 3 is all about modern accounts that draw on some of the same sources treated in this book. As the first two authors are both reliant on the third, I will limit my comments largely to this latter, namely Aulén, the Swedish professor who wrote the standard work for atonement theory. Aulén worked at Lund, and his work is usually associated with that of Anders Nygren (who wrote Eros and Agape). Both were hardnosed Lutheran scolars of patristic theology, and both applied their work to contemporary systematic questions, which is unusual for Nordic Lutheranism. Continue reading “The Politics of Redemption: The Social Logic of Salvation (Chapters 3-5)”
And so we come to systematic theology. Schneider decided that she has to get down to God-talk, and do some doctrine. So this chapter has a bit of theory, followed by some constructive theology in two parts: firstly on water, and secondly on rock. God is fluid and porous. The notion of linguistic competence is in the background throughout. Continue reading “Beyond Monotheism — 11. Divine Multiplicity …”
[The following is a guest post by frequent commenter Andy, who regularly blogs at ad absurdum.]
Schneider is really laying her cards on the table in this chapter, which provides a happy philosophical release from the anticipation built up by all the necessary but preliminary historical work in the first part of the book. Here she weighs in with appraisals, assessments, and expressions of solidarity. The basic question of the chapter is: how to think multiplicity and so work our way out of theology’s dead end?