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The Eschatological Voice of Romans 8:1-25
What is the future of this present earth? Will it be burned up and destroyed, or will it be renewed and redeemed? How does all of this fit into God’s overall plan for salvation?
These are some of the questions that Brian LePort wrestled with in a paper that he presented last month at the NW meeting of the Evangelical Theological Society, “The Eschatological Voice of Romans 8:1-25.”
Here’s how he sets up the discussion:
When the canonical choir sings eschatological songs we often give much attention to the passages with a higher pitch. Many books have been written on the otherworldly images of the Apocalypse. The cataclysmic vision of 2 Peter 3.10-13 results in “ooohs” and “ahhhs” as we hear of the earth being purged by flames. And what can we say when Jesus himself tells us “heaven and earth will pass away, but my words will never pass away” (Mt. 24.35; Mk. 13.31; Lk. 21.33). There doesn’t seem to be much hope for this creation. It would appear that her end is devastation.
Yet in the Book of Genesis we are told that God thought his creation to be “good” (1.4, 10, 12, 18, 21, and 25) and when he added humans it became “very good” (1.31). This should cause us to pause. In spite all the passages that seem to indicate that creation is expendable we must ask if there are any passages that harmonize more directly with the creation account.
Before we claim to have heard the whole song we must give heed to the tenor of Pauline eschatology. Whereas the aforementioned passages, and others like them, seem to indicate a discontinuation between this world and the one to come, the contribution of the Apostle Paul is that he emphasizes some sort of continuation. In this paper it is my desire to draw attention specifically to the voice of Rom. 8.1-25 as we formulate a Christian eschatology. I will be asking for those who are in attendance to give a hearing to this passage because I believe that it contributes balance to the canonical witness regarding the future of this current created order. It is here in these verses that we will see an analogy between the transition which will occur during our resurrection and the “rebirthing” of all creation.
He goes on from there to argue that to understand Romans, you have to hear the “echoes” of Genesis that reverberate throughout the book. Once you’ve done that, you’ll be able to read Romans 8 in that context as the crescendo and climax of God’s plans for creation, which he began way back in Genesis 1.
So, he concludes.
In Rom. 8.1-25 we find that the relationship between God, humanity, and the created order will be made right in the age to come. Humans will reign and rule with the risen Lord Jesus Christ over the renovated earth being and doing for creation what Adam and Eve (and every generation since) has failed to be and do. Humans will point creation toward her Creator rather than worshiping the creation.This will be when the adopted children of God are resurrected with new bodies, overcoming death, setting creation free from the curse that came because of Adam and Eve in Eden. Creation will be set free from her suffering.
In LePort’s argument, then, Paul presents the future of this creation as one of redemption and restoration. Although there are elements of discontinuity between what we see now and the new creation to come, he sees important elements of continuity as well – continuity grounded in God’s creative purposes begun in Genesis and echoed throughout Romans.
(This is part of a series highlighting papers presented by several faculty and students from Western Seminary at the 2011 NW regional meeting of the Evangelical Theological Society. You can see the rest of the posts in this series here.)
Eccentric Existence 4 (a trinitarian framework)
We are looking at David Kelsey’s Eccentric Existence. In the last post, we saw that Kelsey argues that what makes an anthropology distinctively Christian and theological is the fact that it begins with the claim that the triune God as revealed primarily in and through Jesus Christ relates to human beings in creation, redemption, and consummation. Thus, Christian theological anthropology is Trinitarian, christocentric, and oriented around these three relations. Before we move from the introductory material into the main argument of the book, it will be helpful to understand the four main ways in which this Trinitarian framework shapes the content of a theological anthropology.
Relations and Community
Kelsey spends a fair amount of time discussing the shift that takes place after Nicea from an emphasis on the economic Trinity to the immanent Trinity. In the process, theologians began to spend much more time reflecting on the perichoretic nature of the triune relations. And, this has implications for the way that we develop a theological anthropology guided by these Trinitarian reflections.
The character of God’s eternal life privileges a distinct set of images for the type of existential ‘how’ that constitutes human flourishing. The communion in self-giving love that constitutes God’s life presupposes and requires that the beloved is an irreducibly other reality than the lover. Indeed, such communion nurtures the flourishing of the beloved precisely as other. (72)
So, even without predetermining the actual content of a theological anthropology, this Trinitarian framework indicates that its basic shape will privilege relationship and community in its vision of human flourishing.
Mystery
Kelsey is actually rather cautious about introducing the idea of mystery into his discussion of theological anthropology. He warns,
Although Karl Barth grumped that ‘transcendence’ is the most tedious concept in theology, ‘mystery’ is surely a close runner-up, so loosely is it commonly used. (72)
Tightening up the definition significantly, he argues that properly used “mystery” refers exclusively to God himself. He alone is the true mystery. But, insofar as a Christian theology begins its understanding of the human person by looking to this essentially mysterious God, there will always be an element of “openness” and “transcendence” in theological anthropology. Since he’s written over 1,000 pages on the subject, this obviously doesn’t mean that Kelsey doesn’t think we can say anything constructive about the human person. But, as we will see, he does think that there is a lot about our understanding of human beings that must remain “open.” Indeed, we will see that he thinks we can say a lot about the shape of human flourishing in the world, but he is quite reticent to offer much in the way of particular content. And, much of that is driven by the fact that God himself is ultimately mysterious.
Human Flourishing
And, that segues nicely into the third feature of his Trinitarian anthropology. For Kelsey, the Trinitarian relations provide the key for understanding human flourishing.
Therein lay its anthropological implications, for it defines human flourishing. By such engagement humans are called to analogous life which is their flourishing. Their flourishing lay in a community in communion analogous to that of the triune God, marked by mystery – that is, by analogous glory, incomprehensibility, and holiness, analogous to that of the triune God. (77-78)
As we’ll see throughout the discussion, Kelsey does not think that everything we need to say about the human person can be derived directly from Christology or the doctrine of the Trinity. He indicates at the very beginning of the work that he has a high view of what non-theological anthropologies can provide to our understanding of human beings. But, he does think that the Trinity offers the only legitimate starting point for a Christian understanding of human flourishing.
The Three Relations that Constitute Theological Anthropology
As I’ve mentioned several times, the entire shape of Kelsey’s theological anthropology is driven by the three ways in which God relates himself to humanity—creation, redemption, and consummation. A proper understanding of the Trinity, though, nuances these relations in two important ways.
First, each of these three relations involves all three persons of the Trinity, but with their own distinct pattern.
Formulated abstractly, these differences of pattern are the following: It is the Father who creates through the Son in the power of the Spirit; it is the Spirit, sent by the Father with the Son, who draws creatures to eschatological consummation; it is the Son, sent by the Father in the power of the Spirit, who reconciles creatures. (122)
So, as Kelsey unpacks the significance of each relation for understanding anthropology, he will need to pay close attention to these distinctive Trinitarian patterns.
Second, he also argues that although all three of these relations are fundamentally important, we do need to notice several important “asymmetries” in these relations.
- God’s relating to create is ontologically prior to and logically independent from the other two relations. The idea that God creates human beings does not necessarily entail that he will need to redeem them or consummate his creation in any way. But, for there to be anything for him to redeem or consummate, he must already have created. So, stories of creation will have a certain primacy in developing a theological anthropology. Though never in a way that undermines the significance of the other two.
- God’s relating to consummate and God’s relating to reconcile as “complexly interrelated” (122). In other words, there is a sense in which stories about the redemption of humanity and the consummation of God’s redemptive plans for humanity are intertwined and inseparable. This means that the two will be mutually informing in the context of a theological anthropology.
- Nonetheless, stories of redemption and consummation remain distinct stories, and neither should be subsumed under the other. There is a sense in which the idea consummation is logically independent of redemption. That is, it is conceptually to tell a story about bringing creation to its proper consummation without implying that it has fallen and is in need of redemption. On the other hand, stories of redemption seem necessarily depending on stories of consummation. That is, a story about redemption would seem to imply some story about the completion of that redemptive process.
- So, although each of these stories needs to remain independent of the other and should be told with its own narrative logic, there is a complex pattern of relationships among the three stories that influences the way each will function in developing a theological anthropology.
Eccentric Existence 3 (a theological and Christian anthropology)
We are looking at David Kelsey’s Eccentric Existence. According to Kelsey, anthropology is a discipline that seeks to answer three basic kinds of questions.
- What are we?
- How ought we to be?
- Who am I and who are we?
These questions can be approached from a variety of non-theological perspectives (e.g. biology, cultural anthropology, etc.), as well as other non-Christian theological perspectives. And, that raises the question of whether Christian theology actually has anything unique to offer in this discussion.
What makes an anthropology distinctively Christian?
Kelsey argues that understanding what is distinctively theological and Christian about anthropology begins with the claim that God actively relates to humans in three key ways: “(a) God actively relates to human beings to create them, (b) to draw them to eschatological consummation, and (c) to reconcile them when they are alienated” (8). Thus, the basic task of a Christian theological anthropology is to find out what is implied about human beings by these three claims.
Even these basic claims, though, are not enough to ground a truly Christian theological anthropology. That is because the God who relates to humanity in these three ways is not just any God, but is the triune God of the Bible. Kelsey spends a good portion of one chapter discussing the history of Trinitarian thought in the early church. Although he thinks that much of this history had the unfortunate tendency to focus almost exclusively on only the redemptive relationship, to the neglect of the creative and consummative relationships, he still sees the Trinitarian framework of Nicene theology to be constitutive of an adequately Christian anthropology. He does argue, though, that this does constitute an overly constrictive framework because “there may be an indefinitely large number of possible ways in which to explicate, coherently interrelate, and elaborate on the affirmations made by the creed” (61).
What are the implications of the Trinitarian approach?
Affirming the Trinitarian structure of anthropology as provided in the ecumenical creeds of the early church has at least three important implications. First, reciting the creeds is “existentially self-involving” in that this practice is a key way in which Christians “have shaped, as well as expressed, their personal identities” (62). Second, this creedal approach has rhetorical implications in that it shapes our language of God in particular ways, especially those privileging the dynamic relations of the triune persons. And third, this Trinitarian framework offers two subsequent methodological implications.
The first of these methodological implications is that we cannot allow the redemptive relationship to undercut the other two relations, particular the idea that God relates to creation as Creator. We’ll talk more in the next post about the importance of affirming all three of these relations, but the very fact that the creeds themselves emphasize the logical priority of the creative relationship over the redemptive relationships suggests that the former should not be undermined.
And, the second methodological implication of this Trinitarian framework is that all anthropology is at least indirectly christocentric. Since the way that we understand the Trinity is shaped by what we believe about Jesus, “That is ultimately what qualifies theological answers proposed to anthropological questions as authentically Christian theological anthropology” (9). But, he goes on to argue:
That most emphatically does not mean that everything we may say theologically about human persons must be derived from an analysis of the metaphysics of the incarnation. The argument of this chapter does not warrant an ontological christocentrism, as though the very being of human persons is constituted by and revealed in the being of the Son of God incarnate. (66)
Instead of deriving everything directly from Christology, Kelsey argues that theological anthropology is indirectly christocentric. Insofar as our understanding of Jesus informs our understanding of the Trinity, and insofar as anthropology has a fundamentally trinitarian framework, then anthropology is indirectly christocentric.
For Kelsey, what makes an anthropology distinctively theological and Christian is that it begins with the fact that the triune God as revealed in and through the incarnate Christ has chosen to be related to human beings in creation, redemption, and consummation. The task of theological anthropology is to understand what exactly is implied about human beings in making these claims.
scientia et sapientia 