PDF Download , by Matthew Croasmun
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, by Matthew Croasmun
PDF Download , by Matthew Croasmun
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Product details
File Size: 6274 KB
Print Length: 198 pages
Page Numbers Source ISBN: 1587434016
Publisher: Brazos Press (January 22, 2019)
Publication Date: January 22, 2019
Sold by: Amazon Digital Services LLC
Language: English
ASIN: B075NHDG6J
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This is an excellent book that accomplishes what it set out to do--which is to take a step toward a "theology of flourishing life."The authors argue that the fundamental human question is, "What is the true, good, or flourishing life?" They point out that present-day Christian theologians have neglected this question, and this has contributed to a crisis in theology. As it stands today, theology and theologians are irrelevant to most Christians (both clergy and laity). If academic theologians began to concern themselves again with theology that actually made the world and the lives of real people better in practice, the crisis would come to an end. In the last chapter the authors sketch out a picture of the good life rooted in the Apostle Paul's description of the kingdom of God as "righteousness and peace and joy in the Holy Spirit," which they correspond to life led well, life going well, and life feeling as it should.There are some aspects of the book I don't care for. I'm not interested in the theological contributions of Marxists or radical Feminists. I think the authors think a little too highly of pluralism. However, they are explicitly opposed to relativism, and they quote Martin Luther more than any other theologian. There is certainly more good than bad in this book.
At first glance, this appears to be a book for theologians by theologians. But understanding theology as being ultimately about ultimate questions, I, as a non-theologian found the book to offer structures to better understand the ideals we cannot forget but cannot fully realize. What does it mean to live a flourishing life in a world that disappoints? Avoiding platitudes, the book presents theology as a mode of inquiry, and practical living, that inspires us to act as if all is connected for the good, despite evidence to the contrary.
For the Life of the World: Theology That Makes a Difference takes a critical look at the discipline of theology and how that field of study often misses the mark. In particular, the authors are critiquing the all-too-common reduction of theology to a cloistered, academic exploration. The thesis of this book is that theology ought to be done for the good of the world.This book uses the term theology to refer to a range of disciplines that includes systematic theology, biblical theology, biblical studies, ethics, and other disciplines that naturally belong in a seminary or a divinity school.In part, this book is another reflection on the shallow mind of our age. Too many people expend their numbered days chasing after frivolous goals without asking what is worth striving for. Volf and Croasmun argue that there is such a thing as “the good life†and that the function of theology is to explore what that looks like and communicate it to others.However, theology is in a sort of existential crisis, as are many academic disciplines, because it has become more interested in scholarly navel gazing than fulfilling the purpose for which the theology was originally designed. For some, theology has become a pure science that is studied for its own sake. Other see theology primarily as a means of gaining power and advocating for their favored groups. When these things become the primary goal of theology, they distort its actual purpose, which is to explore God and discover truth about the world.The authors explore major themes in theology, including the study of God, redemption, etc. There are many valid themes for theology, but Volf and Croasmun argue that, ultimately, the main theme of theology should be human flourishing and should lead to “robust descriptive work oriented toward an actionable, livable normative vision of human flourishing.†This seems an honest and helpful assessment, since orthodoxy and orthopraxy are both essential attributes of the proper Christian life.By making claims to truth and particularity, Volf and Croasmun leave the door open for criticism they are insufficiently broadminded. However, they take on this anticipated criticism by noting that pluralism is, to some degree, a desired end, since true faith is not social conformity by a personal response to the goodness of God. In addressing this topic, they open up the most interesting point for debate. They argue that the Christian life is improvised like an ellipse around two foci: Christ and one’s vocation and location. They state that there are multiple different ellipses that can develop that are all “valid†and that flourishing Christians will look differently based on a different vocation and location.To a certain degree this is unquestionably true. The life of a first century Christian will, without doubt, look radically different from our own in a number of ways. The way faithfulness is demonstrated will vary based on circumstances. Even between contemporaries, there will be differences. For example, my wife’s faithful Christianity will look different than mine due to our different vocations. At the same time, Volf and Croasmun offer an analogy without noting that the goal of the Christian life should be to make our orbit as circular as possible. There may be multiple “valid†options for the Christian life, but not all are necessarily equally good.In the same chapter, the authors help explain the why some models of Christianity diverge more significantly from Scripture. They represent the relationship between the Life of Christ, which is the source of Christianity, and Ordinary Christians with a series of circles connected by arrows. The error in their model is found by differentiating the Life of Christ from the Bible and arguing that the Life of Christ influences the Bible, the Church, and Theology in different ways. This is a fundamentally flawed picture of theology, since the Life of Christ can only be mediated to the Church and theologians through the Bible, since the Bible is the only valid record we have of the Life of Christ. Volf is orthodox, and often very helpful, but this distinction helps understand why he and, often to a much greater degree, others find it possible to oppose the “True Jesus†to the rest of Scripture. The model leads to the possibility of prioritizing a part over the unity of the whole of the Bible.The latter chapters of For the Life of the World offer encouragement for the theologian to live a life that reflects his or her theology and focused on helping others to live rightly before God. They more succinctly define theology here as “a way of life seeking understanding.†Such an approach helpfully breaks down the possibility of theology as pure science. The authors are also careful to anchor their call to theology in a love of God that perceives truth as something concrete that ought to be presumed. Thus, pursuing love, peace, and joy as ends of theology cannot lead to vice indefinitely because these virtues are normed by truth founded in God.This volume is a helpful book for amateur and professional theologians. Its value can be seen in their concluding sentences: “But though we are theologians for God’s sake, we are not theologians for God’s benefit. God doesn’t need theology. If anyone needs it, human beings do. Let us be theologians for the sake of the life, the true life, of the world.â€NOTE: I received a gratis copy of the volume from the publisher with no expectation of a positive review. This is an edited version of the original review posted at Ethics and Culture.
Theology isn't exactly a top-trending topic on social media. Just the mention of the word puts some people to sleep. Because of this perception, a personality has evolved for theology that pushes it into the realm of the academic, seeming to render it impractical for the average person. Volf and Croasmun, both of whom are certainly academics, wrangle with the tension between the somewhat established personality of theology and the need for it to be more widely understood, more commonly pursued as part of abundant life practices. It's a discussion of the things that really matter, the things worth giving our time toward. It's not a simple discussion.
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