The Deliverance of God: An Apocalyptic Rereading of Justification in Paul <\/a> ![\"\"](\"https:\/\/www.assoc-amazon.com\/e\/ir?t=leithartcom-20&l=as2&o=1&a=0802831265\")
, just out from Eerdmans. Campbell attacks what he calls the \u201cfoundationalism\u201d and \u201ccontractualism\u201d that undergird \u201cJustification theory\u201d as it has been understood since the Reformation. Weighing in at well over 1000 pages, it\u2019s a breathtaking performance. <\/p>\n What\u2019s wrong with \u201cJustification theory\u201d? A lot, Campbell thinks. <\/p>\n
Justification theory \u201corients the work of Christ entirely toward God\u2019s justice, and focuses significantly if not exclusively on his death.\u201d Alternatively, Campbell argues that for Paul Christ\u2019s death is \u201ca termination of a sinful condition \u2013 a termination that then, by the work of the Spirit, can be universalized.\u201d <\/p>\n
Justification theory can\u2019t make sense of the sacraments. For Paul, Campbell argues, \u201cbaptism evokes the immersion of people in Christ\u2019s death and their reconstitution or resurrection in his new life.\u201d <\/p>\n
Justification theory has trouble with ethics. \u201cFrom a very early point,\u201d in fact, \u201cthe theory launches a scathing attack on <\/em> ethical behavior.\u201d Gratitude only goes so far, and since converts are \u201csensitive introverts\u201d they \u201cwill doubtless simply continue to sin and to recognize that, although at least it will no longer cause mortal pangs.\u201d Crucially, though, \u201cnothing fundamental about their ethical situation has changed.\u201d For Paul, Campbell argues, the \u201cslogan that \u2018God justifies the ungodly\u2019\u201d means that \u201cGod delivers the wicked from their enslavement to Sin, when they cannot deliver themselves, and thereby demonstrates his unconditional grace and love.\u201d <\/p>\n \u201cJustification theory has no real need for a church,\u201d while Paul\u2019s theology is \u201cinherently ecclesial.\u201d <\/p>\n
Justification theory has trouble accounting for Israel too, except as \u201ca more specific version of the generic human condition.\u201d On Campbell\u2019s alternative, which is \u201cfundamentally historical and particular\u201d Judaism \u201cjourney through time\u201d and \u201ctoward Christ.\u201d <\/p>\n
I have my suspicions at certain points about Campbell\u2019s characterization of Justification theory. In a long excursus on violence and atonement in Paul, he honestly admits that \u201cit cannot be claimed that Paul never <\/em> endorses coercive or violent action in some sort of punitive sense by God against wrongdoing,\u201d but he describes Paul\u2019s references to \u201cpunitive action by God\u201d as a \u201csmall vein of evidence\u201d that creates a \u201ctension within Paul\u2019s thought as a whole.\u201d Along the same lines, he overstates the contrast between a punitive view of the atonement and his own view that Jesus\u2019 death \u201cterminates the sinful condition.\u201d <\/p>\n Still, from an initial glance, Campbell is on the right track at many points, and the book appears to be bracing and challenging in all kinds of healthy ways. <\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"
Wow. That\u2019s my initial reaction to a quick perusal of the opening chapters of Douglas Campbell\u2019s The Deliverance of God: An Apocalyptic Rereading of Justification in Paul , just out from Eerdmans. Campbell attacks what he calls the \u201cfoundationalism\u201d and \u201ccontractualism\u201d that undergird \u201cJustification theory\u201d as it has been understood since the Reformation. Weighing in […]<\/p>\n","protected":false},"author":3021,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[41],"tags":[],"class_list":["post-4885","post","type-post","status-publish","format-standard","hentry","category-bible-nt-paul"],"yoast_head":"\n
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