Chalcedon

Review: Crowned with Glory and Honor

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Cover image of "Crowned with Glory and Honor" by Michael A Wilkinson.

Crowned with Glory and Honor (Studies in Historical and Systematic Theology), Michael A. Wilkinson. Lexham Academic (ISBN: 9781683597308) 2024.

Summary: Argues for a Christian anthropology based on Chalcedon’s understanding of Christ’s person-nature constitution.

There is what seems to be a stalemate in contemporary Christian circles when it comes to anthropology. Basically it is a debate between dualism in various forms versus physicalism. In Crowned with Glory and Honor, Michael A. Wilkinson argues for beginning in a different place from discussions that are largely around philosophic categories. He believes the place to begin is Jesus Christ, who as the Incarnate Son is the human, man extraordinaire. Jesus is the ultimate expression of what it means to be human. Wilkinson believes the clearest and definitive expression of the church’s understanding of who God the Incarnate Son is may be found in the definition that resulted from the Council at Chalcedon.

To begin with, Wilkinson establishes both the biblical and epistemological warrant for defining what it means to be human in light of Christ. He then traces the antecedents to the Chalcedonian ontology of Christ. Briefly, this arose from the debates over the Trinity, how God may be both one substance (ousia) subsisting in three persons (hypostases). In a sense, Chalcedon both used and flipped this language in saying the person (hypostasis) of the Son subsisted in two natures, one divine and one human. In the incarnation, the divine person of the Son acted through a human nature with a human will.

Wilkinson offers one of the clearest summaries and explanations of the councils that led to the church’s understanding of the Trinity and of Christology I have read. However, the challenge for me was in moving from Christology to anthropology. Based on his understanding of Christology, he would argue for a similar person-nature understanding of human beings. He argues that the human person is created and exists by God’s power subsisting in and acting through a body-soul human nature. At first glance, this is an interesting alternative to the stalemate between dualism and physicalism. But I found myself considering several difficulties as I weighed the proposal:

  1. Wilkinson rightly states Christ is one divine person (hypostasis) subsisting in two natures, divine and human. Yet to argue that he is man extraordinaire, but not a human person, but a divine person subsisting in a human nature, seems problematic given the analogy Wilkinson pursues. Man ordinaire seems more human than Jesus as both human in person and nature. Wilkinson acknowledges the analogy needs to be modified but his explanations did not resolve this difficulty for me.
  2. It was unclear to me how the created human person acts through the body-soul nature.
  3. Wilkinson comes down on the side of body-soul dualism but does not explain his reasons for doing so.
  4. How is the human person different from the soul? Why is a soul necessary in this anthropology?

These difficulties noted, I am nevertheless intrigued by this proposal. It has always seemed intuitively obvious that we look to Christ for what it means to be fully human. Wilkinson adds to that intuition a biblical and theological warrant and the rich formulation of Chalcedon. Wilkinson’s mentor, Stephen J. Wellum, describes this proposal as “not the final word on the subject, but it is the place to begin.” I would agree and hope Wilkinson will continue to refine this proposal as God gives more light.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: Jesus without Borders

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Jesus without BordersJesus without Borders: Christology in the Majority World, Gene L. Green, Stephen T. Pardue, K.K. Yeo eds. Grand Rapids, Wm. B. Eerdmans, 2014.

Summary: Eight theologians from different parts of the world came together for a theological dialogue on Christology, engaging the Chalcedonian definition of Christology and reflecting on the unique perspective they bring on Christology from their part of the world.

One of the most exciting developments of the last fifty years is the rapid growth of Christianity outside of Europe and North America. With this growth has come thoughtful scholars and church leaders representing these movements in the Majority World. What they bring is the unique perspective of each of their cultures that brings fresh light and fresh insight into theological discussions, which in the past, have only been shaped by a western Christian intellectual tradition. This book represents the first in a series of books on Majority World Theology that came out of a theological consultation focused on Christology, what we believe about who Christ is and what he has done.

The organizers of this consultation decided that they would consider the Chalcedonian definition of the person of Jesus as one person existing in two natures, human and divine that are neither mixed nor separated. They were then asked to reflect on the unique contribution each participants cultural perspective brings on how they understand Christ. Kevin Van Hoozer begins with a paper outlining the Western theological discussion of Christology from Chalcedon to the present considering the “Christ from within” Christologies of Schleiermacher and Ritschl, kenotic theologies, the “Christ of history” theologies, down to the narrative approaches of Hans Frei. and Barth’s approach of understanding everything else through the lens of Christology. What he contends is necessary for the global discussion is to “go on in the same way” from Chalcedon, and yet with a plurality of tongues and voices speaking of the One Lord.

The essays then follow in two groups, first focused more around systematic theology, and second around biblical theology. Victor Ezigbo reviews African Christologies, which he categorizes as “neo-missionary” Christologies which retain some reservations about African culture while attempting to relate to the African context; ancestor Christologies, likening the mediatory role of Christ to that of ancestors, and his own approach of revealer Christology which emphasizes Christ’s sufficiency to communicate and interpret life. Timothy Gener surveys Christologies in the Asian context, building off of the multiple perspectives on Christ in the gospels and New Testament. He contends for multiple Christologies that reflect local contexts and multiple religious traditions so long as these aid in Christian discipleship. Jules A Martinez-Olivieri then addresses the Latin context where liberation Christologies give weight to the actions of Jesus over the transcendent aspects of his nature.

The second half of the book then turns to biblical theology. Yohanna Katanacho surveys the gospel of John and the New Beginning that consists in cleansing, a new Holy Space, Holy Time, Holy Experience, Holy People in a new Holy Land, that while rooted in Jewishness represents humanity as a whole in radical inclusiveness. Aida Besancon Spencer considers the veneration of Mary in Latino/a contexts reflecting a false perception of the unapproachability of Jesus when he is in fact intercessor par excellence. Andrew M. Mbuvi discusses African elements in a reading of 1 Peter around blood sprinkling, the lamb of God, and the “spiritual state” of Jesus between death and resurrection and the hope this gives for ancestors.

K.K. Yeo concludes this volume with a review of the discussion reminding readers of the different Christologies of the four canonical gospels and makes his own contribution of directions in Chinese Christology focusing on dao, a Chinese version of logos, renren (meaning “who loves”) a Christology of relationship, and image of God Christology.

In recent years, there has been a resurgence of Trinitarian theology, reflecting the idea that the conciliar formulations are not the final word on the Trinity. Likewise, I was impressed in these papers that the theological work of these scholars from the Majority world can greatly enrich our conception of the person and work of Christ, bringing to our attention neglected aspects. At the same time, both Van Hoozer and Yeo bring up the issues of orthodoxy as we explore plural expressions of Christology. It actually seems that conversations like this theological forum are crucial of sharpening and balancing different expressions and looking at the common scriptures together as we do so. As the opening work of the series on Majority World Theology, this volume set a high standard of rich and vigorous discussion we might have around our One Lord.