Spirituality is a slippery word. In the introduction to his 2001 book Cruciformity, Paul’s Narrative Spirituality of the Cross, Michael Gorman notes that for many, it is a term “associated with vague feelings of purposefulness or serenity and disassociated from religion, especially religious community” (p.2). He defines Christian spirituality as “the experience of God’s love and grace in daily life” and endeavors throughout the book to show that the defining characteristic of Paul’s spirituality was “cruciformity,” a term he uses to describe the concept of being conformed to Christ (p.3). Indeed, the basic aim of the book is really to unpack “what Paul means by conformity to the crucified Christ” (pp.4-5).
So what makes the cross so central to Paul’s experience of God? A good place to begin is in 1 Corinthians, where Paul wrote, “I decided to know nothing among you except Jesus Christ, and him crucified” (2:2 NRSV). According to Gorman, “know” in this context means “something like ‘to experience and to announce in word and deed’” (p.1). Additionally, the “and” in this verse can be better translated to mean “even” or “that is,” resulting in the following translation: “I decided to know nothing among you except Jesus Christ—that is Jesus Christ crucified” (p.1). He delves into the striking nature of this claim, writing that, “For Paul, ‘to know nothing except Jesus Christ—that is, Jesus Christ crucified,’ is to narrate, in life and words, the story of God’s self-revelation in Christ’” (p.7). Continue reading →
Among the four canonical Gospels, John’s account has long been seen as distinctive. His narrative is suffused with poetic symbols, dualistic language, and vivid imagery. The parables we find Jesus telling throughout the Synoptic Gospels (Matthew, Mark, and Luke) are for the most part nowhere to be found in John. Instead, we find extended discourses from Him exploring the various dimensions of His relationship with the Father and the rest of the world. John’s Gospel also has a number of unique stories about Jesus. These episodes include the “I am” statements of Jesus (ex. “I am the light of the world” or “I am the bread of life”), as well as Jesus’ nighttime conversation with Nicodemus and His wedding miracle at Cana. All of these things help make John’s written portrait of Jesus unique and valuable, but they can also make reading John a disorienting experience, especially for those used to the language and rhythms of the Synoptic Gospels. Craig Koester’s book, The Word of Life: A Theology of John’s Gospel, is a great introduction that helps perplexed readers familiarize themselves with the major themes and distinctive features of John.
In the preface, Koester explains that reading John theologically means having the courage to ask questions. Questions like, “Who is the God about whom Jesus speaks? Who does the Gospel say that Jesus is? And how does the Gospel understand life, death, sin, and faith?” (p.ix). Because these sorts of questions get raised repeatedly throughout the narrative, thinking through them necessitates reflecting on the Gospel as a whole, rather than just focusing on one or two single passages and extrapolating from there. This is what Koester attempts to do throughout the book, looking at the entire Gospel to investigate how John’s portrayal of Jesus forms answers to these questions. In this post, we’re going to spend our time exploring Koester’s perspective on the life of discipleship in John, looking especially at some of the lesser known stories and metaphors used by Jesus to help His disciples get a clearer picture of what following Him is supposed to look like. Continue reading →