I (Ben) am a part of a reading group at church that recently finished Charles Taylor’s Secular Age, and we’re now into Sources of Self. (I know, I go to a cool church!) Taylor’s discussion in Secular Age was very impacting. In particular, his chapter on Bulwarks of Belief is one of the most important things I’ve read on how laying out systematically how the ancient/medieval social imaginary is different to the post-Enlightenment social imaginary. Understanding that difference is fundamental to interpreting these ancient texts. (As a good intro and interaction with Secular Age, I’ve assigned Jamie Smith’s How (Not) to Be Secular with success a couple of times.)

Taylor describes our current age as the Age of Authenticity, which is built upon the idea that we have to create our identity. Since people struggle either to pick the right identity to create or want to create an identity but really don’t have the resources to achieve that goal the level of anxiety has increased greatly: The Age of Authenticity is the Age of Anxiety.

As part of his argument Taylor, at times makes use of Durkheim, and I have to confess I kept getting lost in what Durkheim held to. Another friend from church not in our reading group (I know, what a great church!) mentioned these School of Life videos and specifically the Durkheim one, and his relevance for Taylor became self-evident.

It is not man’s faith that gives the gospel its power; quite the contrary, it is the power of the gospel that makes it possible for one to believe. Faith is only another word for the fact that one belongs to Christ and through him participates in the new age. (Nygren, Romans, 71)

2016-08-18 12.48.14

2016-08-18 10.45.56Check out the Eerdmans Fall 2016 catalog on page 25. They are reprinting a Mohr Siebeck volume this fall that is one of best books written on Paul that I’ve read. You may be thinking that it is the long awaited Christosis: Engaging Paul’s Soteriology with His Patristic Interpreters, which is, I think, the best book on Paul and theosis out there. In case you haven’t read it or didn’t want to mortgage the house to buy the other version, I argue that Paul’s soteriology overlaps directly with later patristic ideas about theosis; however, with his distinctive emphasis on dying and rising with Christ (through the Spirit), christosis might be a better term to describe his theotic soteriology.

You’d, however, be wrong that it is the hottest reprint of 2016. That prize goes to a phenomenal collection of essays by John Barclay, Pauline Churches and Diaspora Jews. I helped do some minor editing to pull the various essays together, and it was one of the best parts of my PhD days in Durham. While the essays have a general social-historical bent, they address a wide range of issues that will pay long term dividends. When John was picking out the essays, he made a salient point: he thought all the essays he wrote were worthy of being published once, but these are the ones he thought were worthy of being published twice. You will no doubt agree when you read it.

The Southwest Commission on Religious Studies (SWCRS), i.e., the regional SBL/AAR/etc. gathering, has posted its Call for Papers for the 2017 meeting a while back, but it’s always worth noting since the deadline is coming up. The deadline for paper proposal submission is Oct. 15, 2016.

As usual, the annual meeting will be held March 10-12, 2017 at the Marriott Hotel, DFW Airport North in Irving, Texas.

And, if you don’t have much of a reason to go, I (Ben) will be providing the Presidential address for the regional NABPR meeting. My guess is that it will be about justification (or perhaps theosis), or maybe both.

When ruling out transformation as part of justification, he gives his best short summary:

‘Justification’ is the declaration of the one God, on the basis of the death of Jesus: this really is my adopted child, a member of Abraham’s covenant family, whose sins are forgiven. And that declaration, in the present, anticipates exactly the final verdict which can also be described as ‘adoption’…. Whichever way you look at justification, whichever Pauline context you line up beside it, it always retains this character: the ultimate future brought forward into the present, and the two have joined hands by the spirit. (Paul and the Faithfulness of God, 958-59)

My only beef with that, in light of my larger project, is that Paul so directly connects justification with new life, that the new life is not just at the resurrection but starts now. So, while justification is a new status it is also eschatological life–both now and the future. It is not based on works, but the life given now is the ability to love and serve God through the Spirit as God’s new creation act in us, that is through his justification of us. And, with Wright, this justification will ultimately entail resurrection from the dead.

You may be interested in a nice summary here as well: What N.T. Wright Really Said

Though this blog is usually about New Testament and theological topics, I (Ben) found out a tax trick related to investing that I’d never heard of, so I needed to post it somewhere. Every semester I give a lecture on retirement investing (moral of that story: start saving when you are 22!), so perhaps at least one of my students is reading this. If not, then you might benefit anyway, unintentionally. Plus, since theologians don’t make much money, we are more likely to benefit from this tax arrangement.

Basically, the story is this: if you fall in the 10% or 15% tax bracket, any long term capital gains are taxed at 0%! Taking you through several scenarios, this blog post explains the Mechanics of the 0% Long-Term Capital Gains Tax Rate.

Speaking of avoiding taxes, let me also remind readers of a great tip I received when I was heading off to PhD studies: convert any 401ks, 403bs, or IRAs to a Roth IRA while in school and you have little to no income, and that money will never be taxed.

While Wright is pegged as the “ecclesiological” version of justification, it strikes me that this is a red-herring. While justification as covenant status addresses the division of Jews and Gentiles, the problem is more basic. Wright sees justification has addressing the human problems of sin, condemnation, and death, and Paul’s discussion of a creational, anthropological, covenantal, and forensic eschatology is described in terms of justification (see the progressive discussion of these framing terms in Paul and the Faithfulness of God, 925-37). Ultimately this is all captured in his discussion of final eschatology:

Paul’s vision in Romans 1-8, then, has as its framework the all-important narrative about a future judgment according to the fullness of the life that has been led, emphasizing the fact that those ‘in Christ’ will face ‘no condemnation’ on that final day (2.1-16; 8.1-11, 31-39). The reason Paul gives for this is, as so often, the cross and the spirit (8.3-4): in the Messiah, and by the spirit, the life in question will have been the life of spirit-led obedience, adoption, suffering, prayer, and ultimately glory (8.5-8, 12-17, 18-27, 28-30). This is not something other than ‘Paul’s doctrine of justification‘. It is its outer, eschatological framework.   …   And, to repeat a vital point about the character of Paul’s theology, that integration [of present and final justification] makes nonsense of all schemes that depend on regarding Romans 1-4 and 5-8 as representing two types of thought or systems of soteriology. That division results from failing to notice Paul’s larger controlling category, namely, the covenant promises made by God to Abraham to deal with the problem of the world’s sin and its consequences. Those, Paul insists, are the promises to which the covenant God has been true in the Messiah. The faithfulness of this God is the underlying theme of Romans 1-8… [sic] as it is also the problem, and then the solution, throughout Romans 9-11. (Paul and the Faithfulness of God, 941-42)

He later uses the terminology of ‘inaugurated forensic and covenantal eschatology’. “The future verdict … is thus brought forward into the present, because of the utter grace of the one God seen in the ‘faithful’ death of the Messiah … and then at work, as we shall now see, through the spirit in the gospel” (944-45).

Restoring the community, setting it to rights, is important, but in Christ and the Spirit God is setting the whole world to rights, and so to limit justification, for Wright at least, to ecclesiology is to miss his larger picture. That said, he frames it this way:

Once we have worked through the first five preliminary points, we ought to realize that this sixth one is where it has all been going. Those who are declared or accounted ‘righteous’ on the basis of Messiah-faith constitute the single covenant family which the one God has faithfully given to Abraham. (Paul and the Faithfulness of God, 961)