PDF Download Seeing God: The Beatific Vision in Christian Tradition
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Seeing God: The Beatific Vision in Christian Tradition
PDF Download Seeing God: The Beatific Vision in Christian Tradition
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Review "Hans Boersma's Seeing God is the most significant and theologically comprehensive treatment of this topic in English since Kenneth Kirk's classic The Vision of God. And, far more than Kirk, Boersma provides the invaluable service of breaking down the barriers (mostly barriers of misconception) separating differing Christian traditions, East and West, Orthodox and Catholic and Protestant. This is theological reflection of the most illuminating kind." -- David Bentley Hart, author of Atheist Delusions and The Beauty of the Infinite "Christian theology has traditionally identified the beatific vision as the ultimate end of humanity. But what does it mean to 'see God'? How can we pursue such an end if it is beyond our understanding? Building on his exemplary 'sacramental ontology,' Hans Boersma here offers us a 'sacramental teleology' in which the end of humanity--the visio Dei--is revealed sacramentally within the created order. A profound and important work." -- Simon Oliver, Durham University "Only Hans Boersma could write this book. With a superb command of the Scriptures and of the Reformed, Protestant, and Catholic traditions, he revisits the neglected topic of beatific vision and reminds us what it is to see God in Christ. An energizing book from one of today's best theologians." -- Janet Soskice, University of Cambridge "Seeing God is a subtle yet sustained polemic against the notion that the Christian eschaton is simply an improved version of the universe as we know it, and that Christian Platonists--Nyssen, Augustine, Dante, Jonathan Edwards, C. S. Lewis--were all wrongheadedly otherworldly. Boersma's breviary for sacramental ontology, advocating a more 'vertical' kind of theology and spirituality, deserves consideration among so-called Christian materialists and contemporary proponents of the 'renewed cosmos' approach to eschatology." -- Michael McClymond, Saint Louis University "Hans Boersma's Seeing God provides a richly comprehensive historical account of theologies of the beatific vision. But it also successfully mediates between the Nyssen account of eternal progress into God and the Thomist account of an eternal finality, and it properly modifies Aquinas by insisting that the final vision will be one achieved essentially and not accidentally in the resurrected body. This is a wonderful achievement." -- John Milbank, University of Nottingham Read more From the Author WHAT LED YOU TO WRITE SEEING GOD? Two things, mainly. First, if it is true that in the hereafter we will see God face to face, then I want to know as much as possible what that is like, keeping in mind the limits of our creaturely, this-worldly knowledge. For me, it's sort of like carefully studying a tourist brochure before going on a holiday somewhere. As much as is possible, you want to know about this place you're going to visit. Or, going by the advice of seventeenth-century Puritan theologian Richard Baxter: "Fetch one walk daily in the New Jerusalem!" Baxter felt--and in this he is in line with the preceding tradition, Orthodox, Catholic, and Protestant--that our meditative practices should be line with the goal that God has for us. I think Baxter was right. That's not to say we should take the metaphor of vision in a literalist sense or that we can fully understand what the beatific vision will be like. It's simply to say that we should deeply explore the resonances and implications of the metaphor, because this is one of God's key ways of preparing us for eternal life. The second reason I wrote the book is somewhat more polemical. The beatific vision does not get much attention in contemporary theology. In modernity, we have come to emphasize the continuity between this world and the next. Theologians want to highlight that it is this created order and this created body that will be redeemed. As a result they critique the earlier tradition, the way it highlighted that the eschaton is discontinuous with our life here and now. They question the unremitting God-centered emphasis of the doctrine of the beatific vision. This shift in eschatological focus goes back to philosophical developments in the late Middle Ages. It is the result of the nominalist atomizing that characterizes the way we now typically understand how knowledge operates. For the good of the church and of our culture, we need to recover the earlier tradition's otherworldliness and therefore also the beatific vision as lying at the very heart of our eschatological expectation. It's only in God himself that we find rest for our souls. WHAT DO YOU HOPE READERS TAKE AWAY FROM READING SEEING GOD? I've been struck in my reading by the Christ-centeredness of the beatific vision in much of the tradition. Time and time again, theologians have insisted that we know God only in Christ, and that this holds true also for the eschaton. Gregory of Nyssa, Symeon the New Theologian, John of the Cross, Bonaventure, Nicholas of Cusa, Isaac Ambrose, John Owen, Jonathan Edwards--they all highlight this. To be sure, there are exceptions. Typically, when the beatific vision is interpreted as seeing the 'essence' of God, Christology takes a backseat. But by and large, theologians have understood the vision of God as a deepening of our knowledge of God in his self-revelation in Christ. That's a beautiful thing, and something that needs to be central to the doctrine of the beatific vision. This also means--and that's the second thing I should mention here--that the fullness of the vision of Christ (our ultimate aim) is realized in some refracted manner already today. Already today we have some vision of God. You can think here of Jesus's words to Philip in John 14:9: "Whoever has seen me has seen the Father." Philip already participated in the vision of God when he saw Jesus. The telos or aim of the beatific vision begins to take shape in our lives today. We are made for the beatific vision, and that means that in some manner we sacramentally begin to share in it already today. WHAT CHALLENGES DID YOU FACE IN WRITING SEEING GOD? The main challenge has been the question of how to articulate that we come to share in the life of God. Seeing God face to face means that we are in some way united to him. East and West have different ways of articulating this. Eastern theologians tend to argue that we will participate in the energies or operations of God, while we will never comprehend God's essence. It's a position that builds on the early fathers (going back all the way to Saint Irenaeus), and the purpose of the distinction is to safeguard God's transcendence. The West also holds to participation and deification, but Western theologians (particularly in the Thomist tradition) have argued that although we may not see the divine essence now, we will do so in the eschaton. Aquinas, trying nonetheless to uphold the creator-creature distinction, explains that even in the eschaton we will not truly comprehend the divine essence, even though we may reach it and see it. I've struggled long and hard about what to do with this issue. In the end, it seems best to me to say that when God reveals himself in Christ, he reveals his essence, his love. This love is infinite, and we'll never reach the end of it. So, perhaps we should say that whenever we see God's love in Christ, we see his essence, and we'll never plumb the depths of it--not even in the eschaton. Read more See all Editorial ReviewsHardcover=512 pages. Publisher=Eerdmans (July 24, 2018). Language=English. ISBN-10=0802876048. ISBN-13=978-0802876041. Product Dimensions=6.2 x 1.2 x 9.5 inches. Shipping Weight=1.8 pounds (View shipping rates and policies). Average Customer Review=Be the first to review this item. 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