God Incarnate: Explorations in Christology

Written by Oliver D. Crisp Reviewed By Jordan P. Barrett

Oliver Crisp, an analytic philosopher/theologian, wrote this work as a companion to his book Divinity and Humanity (Cambridge: Cambridge University Press, 2007). Five of the eight essays were previously published, but have all been revised. Overall, the work follows a traditional dogmatic ordering and is intended to be an exercise in an analytic Reformed retrieval of theology.

Chapter 1 begins with “christological method” and argues for a fourfold authority: Scripture, ecumenical creeds, confessional and conciliar statements, and theologians and their particular doctrines constitute helpful but non-binding theological opinions. All four should be considered for the task of Christology though in their respective order of authority. Crisp then considers the approaches of high/low and above/below Christology. For example, the language of high Christology—”a Christology according to which Christ is (minimally) more than human” (p. 23)—is unfortunately vague since even docetic and Arian christologies count as high views. Crisp offers his own approach presented in traditional language: a high Christology from above that takes historical criticism seriously but allows the theological tradition to “control” theological claims (p. 32).

In the context of Barth's doctrine of election, chapter 2 asks whether Scripture implies that “Christ is the cause or foundation of election” (p. 34). Crisp looks at election in Reformed theology (particularly in the post-Reformation theology of Francis Turretin) and then offers a moderate Reformed position (MRP) before conversing with Barth's view. The goal is to present an account that is “within the bounds of the [Reformed] confessional tradition” as well as a “creative interpretation” (p. 34). Crisp's MRP states that because the works of the Trinity are undivided, the Son is intimately involved in the cause of election and is, through the incarnation, the Mediator of election. However, it is the divine will that causes election, not the work of Christ. Despite incorporating some of Barth's concerns, Crisp submits that the MRP is consistent with a particular atonement and thus does not view Jesus as the sole object of election as Barth does.

In chapter 3, Crisp critically engages the pre-existence of Christ in Robert Jenson's Systematic Theology. Jenson denies a Logos asarkos, arguing that Jesus preexists as Israel and is never without flesh. Crisp concludes, “Jenson's theologizing is somewhat unclear, and perhaps downright inconsistent” (p. 67), even “incoherent” (p. 69; cf. 75). Lastly, Crisp presents Jenson's full doctrine of pre-existence and finds the results to again be “unclear” and at times “bizarre” (p. 72).

Chapter 4 argues for the “fittingness” of the virgin birth. A sufficient treatment requires attention to the Virginal Conception, gestation, andvirgin birth of Christ. While Crisp believes that the virgin birth is biblical and traditional, he does not think it is necessary or required for an orthodox doctrine of the Incarnation (p. 77). In fact, he constructs a “No Virgin Birth Theory” that could be compatible with the Incarnation although he personally rejects the view (see pp. 91-95). Instead of being necessary, the virgin birth is fitting in that it is “a signal, or marker for the Incarnation that preserves the uniqueness of this event” though we should be careful to note that “the theological case for the Virgin Birth does not rest on its 'fittingness'” (p. 101).

Chapter 5 is an excursus that considers an ethical angle on the previous chapter. Here, Crisp presents the case for the beginning of human life at conception based upon christological considerations. If life does not begin at conception (and ensoulment happens after conception), then this results in a “temporary Apollinarianism” since there was a time when Jesus was not truly human. On the basis that Christ underwent normal human development in the womb, Crisp concludes that human life in general begins at conception (p. 111).

The impeccability of Christ is analyzed in chapter 6, where Crisp argues for different nuances of temptation (e.g., external or innocent temptations). In this sense, Jesus could have been genuinely tempted without the entailment that he could have sinned. In short, impeccability and temptation are not mutually exclusive categories. Chapters 7-8 are more speculative. In chapter 7, Crisp presents a possible materialist reading (he is not a materialist) of Christology that could be compatible with classical Christology and avoids Apollinarianism. Finally, chapter 8 deals with Aquinas and his claim of multiple incarnations and argues for its metaphysical possibility. Despite this possibility, there are biblical and theological reasons (e.g., reconciliation) to believe in the uniqueness of one incarnation.

Crisp's work is a clear, articulate, and compelling contribution to Christology and is an example of analytic theology at its finest. He engages the theological tradition, contemporary philosophy, and ethics in ways that offer both traditional and insightfully new readings through the use of analytic tools. However, can analytic theology engage Scripture in ways that provide thick descriptions? That is to say, does Crisp remain true to chapter 1, where he argues that Scripture is the norma normans? The reader will struggle to find any serious engagement with Scripture throughout chapters 2-8. Nevertheless, Crisp's analysis of dogmatic and metaphysical claims has significant implications for the way Scripture has been and is read today and will be of great value to scholars and students interested in either Christology or analytic theology.

The interested reader would do well to consult two other books: Oliver D. Crisp and Michael Rea, eds., Analytic Theology: New Essays in the Philosophy of Theology (Oxford: Oxford University Press, 2009), and Michael Bergmann, Michael J. Murray, and Michael C. Rea, eds., Divine Evil? The Moral Character of the God of Abraham (Oxford: Oxford University Press, 2011). The latter, in particular, provides an example of philosophers and biblical scholars engaging Scripture.


Jordan P. Barrett

Jordan P. Barrett
Wheaton College
Wheaton, Illinois USA

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