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In recent decades the doctrine of salvation has become a key issue in international ecumenical conversations between Lutherans and Roman Catholics and also between Lutherans and Eastern Orthodox. The 1998 Joint Declaration on Justification between the Vatican and the Lutheran World Federation is a historic milestone in those efforts. Advances in ecumenical conversations have challenged the traditional opinion according to which the Lutheran view of justification by faith has been thought to be opposed to both the Eastern Orthodox doctrine of theosis (deification) and the Roman Catholic view of justification, which also includes sanctification.
In One With God K�rkk�inen points out that amidst al the differences between the East and West with regard to theological orientations and the language and concepts for soteriology, there is a common motif to be found: union with God. Both the Eastern understanding of theosis and the Western idea of justification have union as the ultimate goal.
Chapters are Salvation as Union," *Justification in Recent New Testament Scholarship, - *Deification in the Eastern Orthodox Tradition, - *Justification and Deification in Martin Luther's Theology, - *Deification, Union, and Sanctification in Later Protestant Theologies, - *Salvation as Union: Towards an Ecumenical Convergence, - and *One with God: In Search of a Consensual View of Salvation. -
Veli-Matti K�rkk�inen, D.Theol. Habil., is professor of systematic theology at Fuller Theological Seminary in Pasadena, California.
"- Sales Rank: #1012275 in Books
- Published on: 2004-11-01
- Original language: English
- Number of items: 1
- Dimensions: 9.12" h x .32" w x 6.10" l, .49 pounds
- Binding: Paperback
- 160 pages
Review
. . . it would certainly open the door to valuable ecumenical discussions among scholars in very diverse branches of Christianity.Catholic Library World
The great service of the slim volume by Veli-Matti K�rkk�inen. . .fills in some valuable pieces of the justification-as-deification puzzle by providing a very helpful chapter on the doctrine of deification in the Eastern Orthodox tradition.The Christian Century
About the Author
Veli-Matti Karkkainen is professor of systematic theology at Fuller Theological Seminary, Pasadena, California, and docent of ecumenics at the University of Helsinki, Finland.
Most helpful customer reviews
7 of 9 people found the following review helpful.
In Search of Consensual Salvation, as Deification and Justification
By Didaskalex
"..., if our salvation consists in finding ourselves in God, it means finding ourselves to be as God is. But we only do this by being what God is and acting as He acts, which, of course, is impossible without His direct intervention. 'You therefore are to be perfect, even as your heavenly father is perfect... Abide in me and I in you.' " Thomas Merton, The New Man
Prologue to our Union:
"If this book inspires ecumenical and systematic reflection on the doctrine of salvation within and between christian churches, its ultimate goal has been more than achieved." This is what the author and Helsinki ecumenics docent sets, in the Preface, as the goal of his ecumenically probing study. This pursuit of unity is supported by Unitas books, and shared by the Liturgical press, confirming that "Lex Orandi, Lex Credendi."
One With God:
The books title takes the reader to Athanasius philanthropic Christology expressed in the 'Sarx-Logos' Alexandrine sotereology based on the Johannine verse of the union with God in Christ, "And the Word became flesh and lived among us" John 1:14. So he emphasizes the prominence of deification for salvation, affected through the incarnation which starts the role of the Holy Spirit whose grace makes humans participants in divine life. He quotes Cyril of Alexandria who defended the Hypostatic Union, on page 26, "Christ filled his whole body with the life giving power of the Spirit... it was not the flesh that gave life to the Spirit, but the power of the Spirit that gave life to the flesh."
Twenty pages later, in 'Justification and Deification in Martin Luther's Theology, I had to check the footnotes twice, to make sure it was Luther sermon rather than Athanasius, "Just as the word of God became flesh, so it is certainly also necessary that the flesh become word. ... In other words: God becomes man so that man may become God. ... The Logos puts on our form and manner."
Deification, Union and Sanctification:
The ecumenical approach of this study, made this book unique in its coverage. The subjects are varied and linked by a pneumatological soteriology. I have no alternative to selecting some of the Deification issues: in Anabaptism, Sanctification in Methodism, and Union in evangelical theology. In his further pursuit of ecumenical like minded theology, he covers the Lutheran conversations with the and Roman Catholics Orthodox. He even delves "Beyond Salvation,' Christian metamorphosis from Orthodox Pentacostal perspective.
In Search of Consensual Salvation:
In those nine short essays the author exposes the ecumenical thinking on salvation, Union as the soteriological motif, Biblical theology, Becoming Holy, Priority of Love, Human Synergy, Pneumatology grounds of Salvation, Third millennium Soteriology, Soteriology of other Faiths.
"As a Lutheran, I want to say that the Orthodox doctrine of theosis is simply true, that justification by faith theologically presupposes it in the same way that Paul the Apostle reasoned by analogy from the resurrection of the dead to the justification of the sinner." Paul Hinlicky
Theosis: Deification in Christian Theology (Princeton Theological Monograph)
Christ Present In Faith: Luther's View Of Justification
7 of 8 people found the following review helpful.
Timely and stimulating work
By ecclesial hypostasis
This is very helpful for Protestants interested in how our traditional emphasis on justification can be joined with the Eastern approach of theosis. Very hopeful book for the future of a united church.
0 of 0 people found the following review helpful.
Deification as an ecumenical key
By ed
Dr. Veli-Matti K�rkk�inen, a professor of systematic theology at Fuller Theological Seminary, a Pentecostal ordained minister, and an expert on the "Finish Lutheran School" (whose main aim is to reconsider Luther's heritage), presents an attempt to balance classical Lutheran forensic justification with Roman Catholic transformational justification and predominantly - but not exclusively -the Eastern Orthodox notion of deification.
A short introduction to reconsideration of justification and righteousness of God in contemporary New Testament research (represented by such scholars as E. P. Sanders, J. D. G. Dunn and N. T. Wright) is followed by an historical survey of theosis in both Eastern Orthodox and contemporary Finnish Lutheran research. It is true that different emphases in Eastern and Western branches of Christianity brought them to different conclusions on the issues of man's primordial vocation, original sin and the reason for Jesus' death on the cross. Juridical and forensic notions of the West are juxtaposed with the ideas of mortality and corruption of the East (30). Mannermaa's school in Finland initiated a reconsideration of the traditional view on justification in Luther's writings and discovered that the Reformer was much in favour of theosis.
The author engages often-ignored Protestant Soteriologies of the Radical Reformation in the dialogue with, what Norris called, "an ecumenical consensus" (9). An Anabaptist, Dirk Phillips, indeed sounds Eastern when he deals with participatory relationships of the believers with "the divine nature" of 2 Pet. 1:4 (70). In a similar vein, John Wesley, it is said, was more inclined to the Orthodox view on sanctification as union with Christ and perfection, rather than Lutheran forensic justification. In the climax of the book, K�rkk�inen gives his analysis of the contemporary voices participating in the discussion of justification and deification from Lutheran, Eastern Orthodox, and Roman Catholic sides. In the Joint Declaration, Catholics and Lutherans came to the conclusion that justification is distinct, but not separate, from the process of sanctification, which together comprise salvation. Somewhat unexpected partners for a dialogue, Eastern Orthodox and Pentecostal theologians, found a common ground, namely, Pneumatology, in spite of the host of the doctrinal and ecclesiastical differences. Finally, the author introduces personal ecumenical proposals that should stimulate further research. Among them the idea of "union" with God that is a pattern of salvation not only in Christian, but also other world religions. The pneumatological element should become part of an ecumenical engagement among wings of Christianity in order to strengthen Christian witness of love to the surrounding religious communities.
The author gives very succinct descriptions of different positions in the ecumenical dialogues without oversimplification and vague generalisation that could compromise freshness and preciseness of the views. Astonishingly for an ordinary Protestant acquainted with traditional juridical formula of justification, Luther in this book speaks more like Athanasius with his classical affirmation of Christ's kenosis and believer's deification. It is true that the idea of participation in God is attested in many Protestant traditions and gives hope for ecumenical consensus on justification and sanctification. The fact that Finnish Lutherans in a recent research acknowledged interconnection of justification and deification in the theology of the Reformer, supports an optimistic prospect for this particular question. When an integrated approach is applied to both doctrines as components of the same phenomenon, it can produce a more holistic view of salvation.
In my opinion, K�rkk�inen, however, was correct when he expressed a pessimistic view on the likelihood of the unified Church of Christ and warns about downplaying theological differences and ecclesiastical structures of the Christian traditions. In fact, it is good to have a diversity of voices in the symphony of Christian theological expressions of the union with God (5). One should acknowledge that neither justification, nor deification separately can express the complex biblical notion of salvation. Justification in Lutheran definition, which is limited by juridical connotation, cannot encompass sanctification as a part of salvation experienced by a believer in present time. Deification is not a biblical term at all, although its broad meaning is closer to the idea of participation in Christ, which, in my view, is a better scriptural alternative. The wide range of images espoused by the biblical authors to convey "salvation" should warn theologians against oversimplification of the doctrine by allocating a single term for this purpose (122). Thus in a desire of different Christian communities to reconsider their definition of salvation and appropriate terminology, one should be realistic about the difficulty of the task and the hope for agreement.
While reading the book, I came across some surprising flaws. It is not clear whether the author really meant to say that Church Fathers' "understanding of salvation was shaped by the idea of participating in the very essence of God" (25), because usually they were careful not to claim participation "in the very essence of God" since God's nature is transcendently other than human, the fact which is recognized by the author himself later in the book (27, 30). The writer provides weak textual evidence where Luther would unequivocally express his understanding of Christ's union with the believer as theosis. Moreover, as K�rkk�inen admits, "`deification' is not frequent in Luther, the core idea is integral; he usually prefers terms like `presence of Christ in faith,' `participation in God,' `union with God,' perichoresis, the famous Eastern term, and others" (48). This gives an impression of subjective interpretation of Luther's theology rather than substantive textual proof. The same critique can be applied to Orthodox-Pentecostal dialogue. Among the similarities of the groups we find emphasis on the Holy Spirit's role in the personal experience and in a church (113). A few paragraphs later there is a list of differences - and, in my opinion, an incomplete list - that are no less essential than Pneumatology. One is left to wonder if it is appropriate to talk about Orthodox-Pentecostal affinity.
Despite this, the book presents a decent analysis of the ecumenical progress, while the outlined perspectives will ignite an interest not only among academics, but also church leaders to re-evaluate their understanding of justification and sanctification with the goal of reaching biblical accuracy and contextual relevancy.
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