If you are heading to AAR in San Diego this year, consider joining a rich gathering of bods engaging with the theology of Robert Jenson. With the sponsorship of Pentecostal Theological Seminary, Chris Green and Stephen Wright are hosting this exciting additional meeting. A wonderful lineup of speakers will address Jenson’s theology from a variety of perspectives:
The paper will engage Robert W. Jenson’s rich and sophisticated reflection on the Trinitarian act of creation as a perichoretic divine discourse that opens time and space for the existence and conversational inclusion of the other. It will highlight the “narrative” character of the world’s materiality and its liturgical essence as “created word of obedience and worship” in which humanity comes forth as the distinct creature, made to hear the direct address of God’s creative speech and to respond in prayer. This conversational communion with the creator culminates into the divine command for humanity’s deification as union with Christ – the human (and cosmic) telos manifested as the Word made flesh – the uncreated Logos redemptively-united to his creation. Echoing Jenson’s concept of “God’s roominess,” the text will depict the event of creation as an act of unconditional divine hospitality, of radical re-spacing within the Trinitarian proto-communal life as an internal act of praktike – of God’s loving askesis and kenosis in self-fasting for the sake of the other. Finally, building upon Jenson’s assertion of the created cosmos as an “omnipotent conversation that is open to us,” the paper will conclude by offering a vision of human life as a liturgical embodiment of the communion between matter and spirit while partaking in creative, in-Spirit-ed, world-making conversation with the creator.
Christianity uses “the body of Christ” to unite God, believer, history, community, and physical symbol in an ineliminable pattern. On different levels, the historical body of Jesus is the body of Christ; the church is the body of Christ; the bread is the body of Christ; the believer makes up the body of Christ; the crucifix around her neck displays the body of Christ; and the body of Christ is the body of God. Closely allied to the body of Christ is his blood, appearing in the NT three times as often as his “cross” and five times as often as his “death.” The human blood of Jesus is the blood of Christ; the church lives from the blood of Christ; the wine of the eucharist is the blood of Christ; the believer drinks salvation in the blood of Christ; icons ooze the blood of Christ; and the blood of Christ is the blood of God. There is no Christianity without some version of this ordered series, which theology calls “analogy” and Durkheim “totemism.” Arguing whether “blood” means “death” or “life,” conservatives and liberals find blood a language in which to disagree. Reading blood into texts where it hardly appears (the Akedah mentions no blood, and crucifixion kills by suffocation), interpreters find blood a key to the scriptures.
One of the marks of great thinkers is that we use them to think through questions that they did not themselves address. At a time when scholars of Christianity across many disciplines were thinking about “the body”—and even before!—Robert Jenson, in his sacramentology, atonement theory, and ethics, was making profound remarks about the body: It was the “total of possibilities that I may grant myself as object for those I address,” including the availability of a person, a person’s “to-be-transcended presence,” a person’s idenfiability (Visible Words, 22-23).
Lately, scholars have moved on to focus on “blood” (Biale, The Circulation of a Metaphor; Bynum, Wonderful Blood). In particular, Gil Anidjar has made blood the basis of a Nietzchean polemic against Christian blood-language (Blood: A Critique of Christianity, 2014). Meanwhile, Bildhauer (Medieval Blood, 1-6) points out that blood marks and alarms the bounds of the body, so that it is in the languages, images, and sites of blood that society’s work to maintain the social body takes place. Can Jenson’s work also respond to or deepen this new inquiry? If Christ is restlos eingefleischt, what consequences does that bear for the analogy of blood?
In much of Jenson’s work, “blood” appears in the phrase “body and blood,” where he then goes on to interpret body without reference to blood. Does blood reduce to body in Jenson’s work? If so, is the reduction a model to follow (because the blood-critics are right), an anemia to be faulted, or an opening to be filled? Or does the Ezekiel Commentary (with a chapter called “City of Blood”) prove an exception, where “blood” says something more or other than “body”? The paper will certainly raise, although it may not yet answer, these questions about how Christians use the languages of blood to think with.
In Systematic Theology II, Robert Jenson displays the Trinitarian being of the church by structuring his ecclesiology using a triad of biblical images: People of God, Body of Christ, and Temple of the Holy Spirit. Though the triad is commonplace in contemporary ecumenical discussion, Jenson uses it in typically creative fashion to develop a post-supersessionist account of the church. In this paper, I seek to develop and extend Jenson’s insights. If, following Jenson, we thematize the church’s solidarity with the Jewish people under the theo-centric rubric “people of God,” then (I propose) “Temple of the Holy Spirit” provides a fitting, Spirit-centered way to thematize the church’s (equally fundamental) solidarity with the nations (cf. Acts 2; Eph. 2:19-21; 1 Pet 2:4-9). “Body of Christ,” then, thematizes the church as the site of messianic peace between people (Israel) and peoples (nations). We recognize the church as Christ’s body by the peaceful reconciliation of Jew and Gentile in differentiated unity.
Time and venue:
9:00–11:00am, Saturday 22nd Nov.
Hilton Bayfront – Sapphire D