This brings us inevitably back to politics, to the "normal" god of civil religion that combines patritoism and power. Nationalistic, military power is not the power of the cross, and such misconstrued notions of divine power have nothing to do with the majesty or holiness of the triune God known in the weakness of the cross. In our time any "holiness" that fails to see the radical, counter imperial claims of the gospel is inadequate at best. Adherence to a God of holiness certainly requires the kind of personal holiness that many associate with sexual purity. That is one dimension of theosis. But particpiation in a
cruciform God of holiness also requires a corollary vision of life in the world that rejects domination in personal, public or political life – a mode of being that is often considered realistic or "normal". Kenotic divinity and a corollary kenotic community constitute "both the best possible commentary" on Paul and a "frontal assault" on "normalcy".Michael J Gorman, Inhabiting the Cruciform God. Kenosis, Justification and Theosis in Paul's Narrative Soteriology (Grand Rapids: Eerdmans, 2009), Page 128.
Picture "The Face of the Saviour of the World", Noehani Harsono, Indonesia)
As one who stands in a radical spiritual tradition, when it comes to theology and its impact on our civil and political life, I'm all for asking serious questions about normalcy, status quo, use and abuse of power, patriotism, and the religious validation of national and international exercises of political and military power. Time we started more faithfully attending to "the counter imperial claims of the gospel". Hm?
(Wish Michael Gorman had chosen a better sub-title for his book- good fun memorising the sub-title and going into Wesley Owen to ask if it's in stock though….. :))
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