Our purpose in what follows is to help answer the following question: what do Christians mean when they confess that creation is good? This question is both timely and difficult. Admittedly, creation’s goodness is not always self-evident to us. Evils in this world are often more apparent to us than its goodness, especially in times…

Our purpose in what follows is to help answer the following question: what do Christians mean when they confess that creation is good? This question is both timely and difficult. Admittedly, creation’s goodness is not always self-evident to us. Evils in this world are often more apparent to us than its goodness, especially in times…

Our purpose in what follows is to help answer the following question: what do Christians mean when they confess that creation is good? This question is both timely and difficult. Admittedly, creation’s goodness is not always self-evident to us. Evils in this world are often more apparent to us than its goodness, especially in times…

Our purpose in what follows is to help answer the following question: what do Christians mean when they confess that creation is good? This question is both timely and difficult. Admittedly, creation’s goodness is not always self-evident to us. Evils in this world are often more apparent to us than its goodness, especially in times…

I’ve organized my response into a loose series of comments, appreciations, and questions, as I try to begin to take in Katherine Sonderegger’s extraordinary work in this volume. Here, I will comment on 1) her voice in the project, 2) the vestigia Trinitatis, with sex/gender as an example, and 3) the holiness of the Triune…

What might it look like to pursue a theology that, in its very form, is warped and bent around the voice of the God who speaks, the one who was is indeed most fully and vivaciously alive, of the one who truly “is a consuming fire” (cf. Heb 12:29)? Volume 2 of Katherine Sonderegger’s tour…

“It is not from below to above that we seek here” (p. 295). Sonderegger’s Systematic Theology is a masterpiece. As its readers, we are invited into the master’s workshop. We glimpse her tools, we watch her work, we see the form of the craft taking shape. I imagine it as a blacksmith’s shop—this is old…

Katherine Sonderegger freely admits that in her Systematic Theology, Volume 2 she has written “an unfamiliar, perhaps odd book on the Holy Trinity” (p. xxix). It is also a masterpiece, a sustained virtuoso performance at the highest level of academic systematic theology. Sonderegger attempts things that only a handful of living practitioners could aspire to;…

Katherine Sonderegger confesses that Volume 2 of her Systematic Theology “is a strange book, a disorienting one, and, some would say, an impossible one” (p. xv). It is, after all, a book about the inner Life of God, as its title makes clear—The Doctrine of the Holy Trinity: Processions and Persons. Theologians have been eagerly…

There is something naturally compelling to Abraham’s call for theology’s return to the language of divine personal agency. It is as if theology had languished under a spell, which was preventing us from seeing the obvious: that there is no metaphysical quandary about the claim that God acts. Invoking an open concept of action, he…