Why should the Church ever listen to heretics? How do you define a heretic in the first place? In David Wilhite’s engaging and informative introduction to the early christological conflicts of the Church, The Gospel according to Heretics, he takes on these questions and more with admirable clarity, depth, and sensitivity. Wilhite teaches at George W. Truett Seminary in Texas and specializes in the study of North African Christianity in late antiquity, giving him a good background for taking readers into the world of the Patristic era.
In much traditional Christian thinking, heretics were viewed as evil and malicious (p.2). They were to be avoided and their voices were to be silenced if efforts to persuade ended in failure. The early church father Irenaeus, in his work Against Heresies, records that the Apostle John supposedly once fled from a building in order to avoid the heretic Corinth’s (3.3.4). Ignatius also exhorted readers in his Letter to the Trallians to, “cover up your ears in order to avoid receiving the things being sown by them” (9). Continue reading
In our last review, we looked at Michael Gorman’s book Cruciformity and saw that for him the defining characteristic of Paul’s experience of God was Spirit-enabled conformity to the crucified and resurrected Christ, a concept he termed “cruciformity.” He also showed that Paul used the the Christ Hymn in Philippians 2:6-11 to help flesh out the shape of this cruciform spirituality.
This time, we’re going to look at Gorman’s 2009 book Inhabiting the Cruciform God, which is basically an extension of what he started in Cruciformity. One of the foundational claims of his 2001 book was that, for Paul, God is cruciform. Gorman launches into Inhabiting the Cruciform God by verbalizing the consequence of this claim, writing that “an experience of the cross, a spirituality of the cross, is also an experience and a spirituality of God—and vice versa” (p.1). This leads us to the central proposal of this book, which we will spend the rest of our time unpacking: If God is cruciform, then cruciformity can also be understood as theoformity. He explains:
For Paul, to be one with Christ is to be one with God; to be like Christ is to be like God; to be in Christ is to be in God. At the very least, this means that for Paul cruciformity—conformity to the crucified Christ—is really theoformity, or theosis. (p.4)