Monday, February 15, 2016
Wednesday, December 9, 2015
Relationship is the Transformative Space
Come and see the preparations of my new book, Relationship is the Transformative Space https://www.facebook.com/spiritualtranformation/ to be release early in 2016
Saturday, September 26, 2015
Drive for The Divine
Abstract
Although the present article stands alone, it is a continuation of ‘Living in the not-yet’ (below, published in vol. 71, issue 1 of HTS). Both articles are derivatives of a larger study that discusses God as the centre of an often inarticulate and inchoate but innate human desire and pursuit to enjoy and reflect the divine image (imago Dei) in which every human being was created. The current article sets forth foundational considerations and speaks to the ineffaceable drive within humans to find God. It is a reciprocated drive – a response to God who first sought and continues to seek humans – a correlate and concomitant seeking in response to God. Although surely not the final word, this article discusses God as spirit and spiritual, by whom human beings have been created as imago Dei or God’s self-address, showing God’s heart as toward his creation, and humans most especially. Also discussed here is that humans are destined to join the perichoretic relationship that God has enjoyed from eternity. Moreover, in his ascension and glory, Jesus sends the Spirit of adoption into creation so that human creation might enter this same perichoretic relationship with God.
Introduction
There are eleven sections in this article. Anthropomorphism is inescapable, as God has, in parts, revealed himself by this manner for human understanding. Moreover, God’s greatest revelation of himself is in the person of the man Jesus Christ. God accommodates himself (section three) to his creation and particularly to humans to facilitate perichoretic koinōnia with them among the Trinity. In this fellowship the article is drawn into section four (Relationship) wherein God’s heart is shown to be reaching and arranging for this much desired relationship with his creation. The introduction of interruptions to this desire is briefly discussed next. Although narrowly presented in section five (Best possible world), a full development and defence of worlds and the aetiology of evil are beyond the scope and intent of this article in the main. Certain conjectures are discussed and ostensibly founded as key to the intent and subject of this research in affecting proleptic, spiritual transformation (PrōST). For one, although human striving fails, and the finality of death is assured, God has created a world that cannot be defeated from God’s purposes and intents (Lioy 2011:124). The creation into which humans have been placed is good and in truth the best possible world in God’s sovereign, omniscient, and omnibenevolent desire (Leibniz 1998:123). Creation and most especially humans are intended for relationship with God.
Leibniz (1998:123) goes on to clarify that God is at full liberty and free to use his will and power without hindrance or compulsion by outside forces or wills. God is free in always being self-led toward what is good and right. He is without restriction or displeasure in prosecuting his will. In this all humans were created as God purposed in display of his wisdom and benevolence to best realise this wisdom and will. This ‘need’ of God, in freewill, is without imperfection as is the ‘wrath’ of God. However, this article does not hold to a ‘Leibniz Lapse’ that God could have created any possible world he might have wished (Plantinga 1974:44). If humans are to have freewill, as conjectured by this article, then they may, unlike God, by their free actions, introduce evil, pain, and suffering. Nevertheless, a drive for the divine (section six) cannot be snuffed out; in fact, the prior section supports such a drive. All persons have a divinitatis sensum (to sense divinity). Section seven necessarily speaks to the reality that God is spirit and spiritual, a necessary understanding for all who seek and approach him. The following is section eight (Trinitarian perichoretic relationship). In the perichoretic relationship is the enjoyment of community, the true freedom in its truth of love for which persons were created. God pronounced his creation as ‘very good’ (section nine), inclusive of this perichoretic relationship with humans who are given the privilege and responsibility of vicegerency. It is only as Homo imago Dei that this privilege and responsibility can be exercised (section ten). The conclusion (chapter eleven) of this article briefly reviews the full article and points to possible follow-on considerations and research.

The Anthropomorphic God
Not only are humans endowed with freewill, but also the imago Dei (central to God’s creation of humans), which, especially as concluded in section eleven, now carries something more – the God-man. God’s image in Jesus the Christ (imago Christi) now carries the existential realities of his incarnate life toward which PrōST (proleptic, spiritual transformation) drives in the now (Rm 8:29; 2 Cor 4:4; Col 1:5).
In order to accomplish the goal of transformation, or unhindered and unveiled imago Dei, God had to put down human rebellion through the incarnation of Christ who exampled God’s heart (anthropomorphically speaking) regarding the intended life meant for humans. Wherever, in this article, human form, characteristics, attributes, behaviours and functions are given as God’s form, characteristics, attributes, behaviours and functions, they are used as an anthropomorphism (physitheism or anthropotheism), which is a literary device to describe God’s condescension or accommodation in extending grace and mercy in relationship with humans. Beegle (1992:54) provides candid help in that the incarnational mediation of Jesus the Christ necessitates a measure of cautionary Christian anthropomorphism, for it is in this that the finite human can know something more of the infinite, incomprehensible God whose thoughts and ways are not the thoughts of his creatures. In particular, many Yahwist (J) passages are boldly anthropomorphic in expression (Von Rad 1972:26).
Accomodatio
Although God is infinite and incomprehensible, he accommodates himself to humans, the human situation, and human understanding, for example, by using anthropological language and analogy in order to reach humans within their own milieu and needs. Although elements of accomodatio (accommodation) can be found in the writings of Tertullian, Origen, and Clement of Alexandria, John Calvin is most recently better known (over a twenty-five-year rise [1952–1977]) for a fuller development of accomodatio, even conjectured as the heart of his theology (Wright 1997:18). This theological leaning is especially seen in Calvin’s scriptural exegeses of related passages in such books as Genesis, Psalms, Ezekiel, Daniel, and John (Balserak 2006:8–9). So that God might be known by human beings, the thought of accomodatio presents the idea of God’s condescension to human ways and means (e.g. Calvin 1996; Gn 1:5).
Some examples of God’s heart in accomodatio include the following: God’s heart is overflowing with love for his creation and creatures (Jn 3:16; Rm 5:8; 8:32; Eph 2:4; 1 Jn 4:9–10); God is desirous of beauty (Ps 8:1; 19:1; Ec 3:11a; Ac 14:17; 17:24; Rm 1:18–19) and of righteousness and justice (Gn 6:6–7; Ps 23:3; 89:14; 97:2); God’s heart is for the disadvantaged, downtrodden, orphan, widow, poor, sick, possessed, dispossessed, all nations, children, women, men, animals, the planet, the universe, and all disadvantaged issues, situations and involved people (Mt 5:1–11; 11:5; Mk 1:40–41; 10:14; Lk 4:18; Gl 3:8); God is for his kingdom (Dn 6:26; Mt 13:44–46; Jn 2:17); God is for the salvation of everyone (Jn 3:16; Rm 4:25; 5:8; 1 Cor 15:22; 1 Tm 2:6; 4:10; Tt 2:11; 1 Jn 4:9). Willard (1997:129–134) writes large and helpful words about God’s heart as referenced above and that he is against idolatry, covetousness, irresponsibility, and a host of immoral and unrighteous actions and thoughts (Dt 4–5; 2 Ki 15:5; Mt 23:27–29; 2 Pt 2:9). It is toward such a heart that humans are drawn into relationship as imago Dei, reflecting back to God this same heart of love.
Relationship
From the beginning of the scriptural record, God displayed a heart and intent to share his essence with humanity as he created humans in his image and likeness and breathed into them his very life (Gn 2:7; Jn 5:21). Moreover, and to the point of this article, God’s heart still yearns for a full, rich, and transformative relationship with humanity (Ps 34:8; Can 8:1; Jn 14:23; 17:21–23; Rm 12:2; 2 Cor 3:18; 6:16 [Grenz 2001:268; van Huyssteen 2006:118–123]).
God desires an intimate relationship with humans and is deeply troubled by any damage to that relationship (Lk 13:34; 19:41; Jn 11:33; 13:21). God’s heart yearns to be in conversational relationship with humans, freely living in his will and glory (Ex 29:43–46; 33:11; Ps 23; Is 41:8; Jn 15:14; Heb 13:5–6 [Willard 1999:10]). In this desire, God’s heart reached out to restore fallen humanity to relationship within the Triune, perichoretic community, other humans, and creation (Gn 3:8–11; Lv 26:12; Dt 23:14; 2 Cor 6:16). God’s heart yearns to restore and deepen the rich and intimate, reciprocal conditions that he and other persons enjoyed as told in the story of Eden, as reflected in the Parable of the Prodigal Son (Gn 2; 3:6a; Lk 15:11–32), and as elevated in the life of Jesus Christ – ‘You have heard it said, ... But I say to you ... ‘ (Mt 5:44). God desires fellowship and intimacy with humans enjoying and living out his image to the full beginning now (Aquinas 1981:885–886; Hagner 1993:134–136; van Huyssteen 2006:154, 157).
God’s will is often referred to theologically as economy (Gk., οἰκονομία) or administration and is, at the basic level, simply God’s heart and desire and how he arranges or pursues the fulfilment of that heart and desire. God’s οἰκονομία, in creating such a world that is most conducive to his goals and means, is seen in the evolving and progressing world that humans inhabit. God’s heart and desire are toward a world that is the best possible one that allows for the summum bonum of God’s creation with human freewill seeking God (Augustine [1887] 2010; Brunner 2002:147; Leibniz 1998:123; Plantinga 1974:33, 54–55).
There is much in the human experience that would militate against such a conjecture as that presented above, such as mental and physical defect, prejudice, hegemony, discrimination, hate, murder, poverty, homelessness, ‘natural’ disaster, war, illness, malfeasance, and death. Although considered further below, a thorough examination of a coherent theodicy is beyond the scope of the present work. Nonetheless, this article holds that this world, as conceived by God, is in truth, the best catalyst for the spiritual transformation of free-willed human beings. It is designed, and has continued to develop, as the best soil and means to transformationally develop the heart of God in each individual human in expression of God’s image and in proleptic, spiritual expression furthered below (Aquinas 1981:47).
Best possible world
It is not that God ‘needs’ evil to accomplish his intents with humans. Human freewill is needful to the full development of mature and transformed humans. A world in which humans are markedly free and thereby perform more good than evil, is of greater value than a world consisting of no free persons whatsoever (Plantinga 1974:30). Unfortunately , such freewill not only presents the opportunity for personal evil, but also, in fact, necessitates its actual introduction (Plantinga 1974:30–31). Even if such freewill (Augustine’s improbra voluntas) potentiates and precipitates evil and suffering, a world in which such freedom is given, even if evil is consequential, is better for the development and transformation of humans. Whilst disagreeing with any ideation that God instituted evil (pain and suffering), whether often attributed to John Hick, the more narrowly held claim that challenges and temptations are inherently more valuable for developing virtues still holds more value than would any imagined ready-virtue apportioned to the individual.
Plantinga (1974:11), for one, gives trouble to the Irenaean or modern interpretation of his theodicy as provided in Hick when he allows that a theist may not be able to provide the rational and surely not a provable case as to why God allows evil, and yet it is not a contradiction in allowing that God does allow evil. It is beyond the purpose of this study to argue all of the causals and allowances driving evil proposed to be of God’s means. However, John Hick would say, ‘soul-making’, a Keatsian coinage often used by Hick, is God’s purpose in these difficulties in what this article refers to as the process of spiritual transformation. There is no contradiction in God’s attributes of omnibenevolence and omnipotence in any of this.
In truth, such ready-made virtues displayed in spiritual transformation would be of no value having not been worked by trial and difficulty. Although Irenaeus’ and Hick’s freewill theodicy is severely questioned, and although such a theodicy is not required for the thesis of this study, the reality of this world in which trial, pain, sin, and evil, are clearly present make Hick’s ‘soul-making’ or ‘person-making’ fruitful. This research deals with this postulate under the rubric of proleptic, spiritual transformation (PrōST). A world of both choice and God’s sovereignty are presented throughout scripture and supported by this article. Again, consideration of the seeming tension between evil and an omnipotent
loving God is briefly intermingled in this article (Collins 2000:156–157; Pannenberg (1997:165–166; Plantinga 1974:30).
Drive for the divine
Most particular to theodicy, and to the point of this study as discussed above, is that God desires vital and intimate relationship with transformed human beings in reflection of his Son. Although often obscured and buried deeply within the soul, this ultimate destination is known and resonates in the human heart. Catherine of Siena (1980) speaks to this love of God at a devotional level in The Dialogue (1980:325): ‘Because you have fallen in love with what you have made!’ This desire of God is the essential reason that human beings desire God in concordant, harmonious response, which response is, at its core, a reflection of God’s desire (1 Jn 4:10, 19). It is a response, reflection, and echo of the very image of God, responding, reflecting, and echoing back to God and to the whole of creation (Ec 3:11). Within this transmission or transaction is the necessary and naturally spontaneous worship generated by such an encounter with the living God.
In consideration of this drive and encounter, Calvin (2006:43; Inst. 1.3.1) speaks about the semen religionis. God has deposited in all humans an understanding of ‘his divine majesty’ to prevent them, by this divine conviction, from hiding in ignorance. Specifically, Calvin (2006:43, 46, 47; Inst. 1.4.1) says, ‘God has sown a seed of religion in all men’ for divinitatis sensum (to sense divinity). He goes on to present the case that, although this seed resulting in a divine sense has been sown in humans, it does not ripen and certainly does not bear fruit in season. Humans struggle under vanity and an obduracy measuring God by their own standards and thereby missing how God has offered himself. They only seem as driven by their own machinations. So, human worship and service toward God is misplaced upon their own imagined goals driven by hearts not focused on and yielded to God.
In support of reformed epistemology, and Calvin in particular, Plantinga (1981:46) considers such ontological posits of God, and the present author believes, by inference, God’s attributes (real desires among them), to be properly basic and justifiable even lacking any possible foundational argument within a normative contention pressing against such a belief (Plantinga 1981:42). God created homo sapiens in such a manner that they are inclined or disposed to see God’s working in the universe, whether simple or grand (Plantinga 1981:46). Plantinga’s argument is supportive of semen religionis no matter how distorted, misplaced, vain, or obdurate humans may be in obscuring the resultant divinitatis sensum.
Setting aside Plantinga for the moment and pressing against the restrictions of classic foundationalism, empiricism, and scientific reason, Milbank’s (1998:123) rigorous, epistemic analysis of poesis, itself outside of accepted scientific postulation, unyieldingly suggests that in the ‘poetic moment’ is a realisation of the Beautiful. Here, in this aesthetic experience, is the place of the Christocentric revelation. It is ‘a narrative projecting forward the divine horizon’, experiencing this sacred narrative as Christ is supposed to have lived it (Milbank 1998:29). Persevering in this conjecture, and contrary to Milbank’s resistance to a divine seed, one is drawn to this teleological eventuality. It seems appropriate to suggest that human understanding, based in mythos and mimesis (Milbank 1998:127) of Christ, becomes the ‘mythos’ that one encounters, driven by the semen religionis, and is drawn to and desirous of the divine in this divinitatis sensum exampled in Christ and implanted in all humans (Calvin 2006:43, 46, 47; Inst. 1.3.1). In speaking of mythos nothing is suggested or agreed that the present considerations, especially as they apply to Genesis 1, are to be understood symbolically but rather as ‘concentrated doctrinal content’ and of topical interest for Israel then and all humans now (Von Rad 1972:47–48).
Worship before farming
Archaeologists have long believed that abundant vegetation and increasing wild game led to farming and domestication of animals which led to permanent settlements in turn leading to organised religion (Mann 2011:49). Recent archaeological findings have replaced this time-honoured, erroneous belief credited to V. Gordon Childe (Mann 2011:49). Beginning with geometric surveys, archaeologist Klaus Schmidt began unearthing the temple Göbekli Tepe in southern Turkey in 2003, which has been dated to 7000 years before the Great Pyramid of Giza, some 11,600 years ago (Mann 2011:39–40). Study of Göbekli Tepe has led to the firm belief that organised religion gave rise to farming. That is, religion, worship, and the spiritual preceded farming. The wonderment at changes in the natural world led to religion which led to the domestication of plants and animals, agriculture, and permanent settlement for the benefit of communal living and worship (Mann 2011:41–48). This discovery is significant in its suggestion that the intrinsic and overwhelming drive for the divine (divinitatis sensum) within humans is evidently responsible for community and progress in society as a display of imago Dei in the world. It is a response to divine general revelation and the God-infused impetus within humans as God-driven to seek the divine. Here relationship is born or at least shared in purpose among humans desirous of relationship with the divine and the transcendent.
The spiritual condition of human beings is often difficult to determine especially in the knowledge that much of the creation story has been made ‘obsolete’ by modern standards (Von Rad 1972:48). Nevertheless, the scriptures seem to tell a story about God’s desire for intimate relationship with an image bearing from his creatures. Although not fully developed here, this desire does not imply any measure of anthropopathy and may be rendered will or wish (θέλω [Gk.], Strong’s 2309). A full discussion regarding the attributes of God is not within the scope of this article; however, anthropomorphisms are used in consonance with scripture.
Metaxas (2010:349) cites Dietrich Bonhoeffer when he wrote a circular to the local church in Finkenwalde, Germany in 1939 and said, ‘Where God tears great gaps we should not try to fill them with human words’. Although speaking of the terrible loss of the war, the point applied here is not to avoid the issue, but that although God is not a man (Job 9:32; Rm 9:20), he often speaks of himself in human terms. What is more, not only does God speak of his ‘desire’, but makes plain that without the satisfaction of his desire for the divine in resonance with God’s desire for humans there is no human fulfilment. Thus, without this resonance humans cannot find fulfilment or satisfaction, and therefore, remain frustrated from God as their ‘source’ (Houston 1992:241–242). God’s desire or will that humans be holy, in fellowship with him, follow his commandments, and a host of other intents and directions for humans, speaks to God’s desire and will for humans in harmonious communion (Gn 3:9; Lv 26:12; 1 Jn 4:19; 1 Pt 1:16). Moreover, there is no implication of any ontological lack in God’s being by such a desire any more than that God desires all to be saved (1 Tm 2:3–4). The psalmist calls out from this desire:
Whom have I in heaven but you?
And there is nothing on earth that I desire besides you.
My flesh and my heart may fail,
But God is the strength of my heart and my portion forever. (Ps 73:25–26)
The New Testament reflection and progression of the psalmist’s heart and desire in response to God’s heart and desire can be found in the apostle Paul’s words about Christ to the Philippians. In Christ one comes to know God the Father (Jn 14:7–11; Col 1:15–20). So then, to know Christ Jesus is to know God the Father and to satisfy God’s and one’s own heart’s desire. Indeed, everything should be seen as loss because of the incredible worth of knowing Christ Jesus the Lord. For his sake one should be willing to suffer the loss of everything and count it all as waste, in order to gain Christ and be found in him, not having one’s own inadequate righteousness, a righteousness that comes from the law, but a righteousness that comes through faith in Christ, the righteousness from God contingent on faith – that one may know him and the supremacy of his resurrection now, and may now share his sufferings and tribulation, becoming like him in his death, that by any means possible one may enjoy the resurrection from the dead (Phlp 3:7–11; Hooker 2000:526–529).
Spirit and Spiritual
A clear understanding about whom or what God is, as discerned from God’s self-revelation, is essential to understanding God’s heart and human reciprocity. It is necessary for any understanding or theology about human spirituality (Chan 1998:40). This notion is particularly important to this brief article. An understanding of God as spirit and being spiritual is central. Furthermore, God must be an ontological entity capable, available, responsive, and desirous of relationship with human beings for any hope of intimate encounter with him. This might seem troublesome since God is spirit, unsearchable, inscrutable, unseen, and dwells in unapproachable light (Ps 145:3; Jn 6:46; 2 Cor 3:17; 1 Tm 1:17; 6:16; Gn 1:2b; 1 Ki 8:27; Is 55:8; Jn 3:6, 8; 4:24; 1 Jn 4:12). Moreover, God is not like any material, anti-material, energy, vapour, or space, but rather ‘the fullness or essence of being’ or simply ‘pure being’ (Grudem 1994:188). God’s being is spiritual, and God acts from that centre (1 Cor 2:13; 10:4). Moreover, God cannot be contained at any point of the created or uncreated (Ps 139:7–10; Is 66:1) and forbids images and representations of himself to suggest he is limited by form or place or material things that are reflected by a body of some fashion (Ex 20:4; Is 40:18, 25). God is ‘that being than which nothing greater can be conceived’ (Fairweather 1956:75).
As a spiritual being, God is invisible (Jn 1:18; 1 Tm 1:17; 6:16). Regarding spiritual matters, it more deeply has to do with his inaccessibility without his willed revelation and manifestation (incarnation) toward creatures that are capable of discerning his advances toward them. This suggests God not as an obscurant being but rather above human self-willed scrutability (Moltmann 1993a:220–221; Von Rad 1972:25–26). In discussing how Karl Barth was influenced by Søren Kierkegaard’s thoughts about divine transcendence, Millard Erickson (2013:284–285) borrows the phrase ‘qualitative distinction and dimensional beyondness’ from Martin Heinecken, wherein this distinction and beyondness are the qualitative differences between God and humans and thus the inaccessibility of God by humans. Such distinction exacerbates the inscrutability of God and assures God’s invisibility. However, accepting this understanding does not negate the availability of a condescending and therefore immanent God. God is near and available (Job 12:10; Ac 17:28; Rm 10:8; Heb 7:25) notwithstanding his qualitative distinction.
Trinitarian Perichoretic Relationship
Trinitarian theology demonstrates that God is not near and available, but that God is spirit and spiritual but also in three persons, Father, Son, and Spirit, who are in a perfect and unique relationship of divine love within the perichoretic union of the Trinity (Moltmann 1993a:258). Christian philosopher and martyr Boethius (c. 480–525) says that the nature of a person is its irreplaceable substance. Moltmann (1993b:172) juxtaposes this notion against Augustine’s thoughts on relationship and concludes that each of the Trinity possess the ‘same individual, indivisible and one divine nature’ in varied ways, the Father of himself and the Son and Spirit from the Father. So then, they are independent in their divinity but profoundly constrained and dependent on one another. It follows from this that, Moltmann claims, personality and relationships are connected and present simultaneously. The Trinity subsists in ‘the common divine nature’ and the Trinity ‘exists in relations to one another’ (Moltmann 1993b:173). In truth, to be a person, as is each of the Trinity, is to be in and moulded by relationship ‘in accordance with the relational difference’ and not constituted by the relationship but rather presupposed in it (Moltmann 1993b:172) (cf. Wooldridge & Lioy 2015).
In applying this concept to the Trinity, Moltmann (1993b:171) speaks of that which is ‘noninterchangeable, untransferable individual existence in any particular case’. Moltmann brings Hegel into the discussion to join Boethius and Augustine in that the Trinity realises within its self one another in love. By this third contribution, Moltmann (1993b:174) speaks of three terms into the doctrine of the Trinity: (1) person, (2) relations, and (3) history of God. Moreover, God’s ‘plural deliberation’, that is in relation to himself, is singular in the plural and plural in the singular, and inferentially, humans are both singular and plural inversely. In this God has his correspondence of or in human community individually and especially in unity (Moltmann 1993a:117–118).
Although Moltmann mistakenly limits this community to the male-female relationship, van Huyssteen (2006:138) presses that the image of God cannot be summed up as the relationship between a man and woman. Male and female, in Genesis, simply indicate relationship. Moltmann (1993a:220–221) does allow that human likeness to God in the whole human existence as consisting in correspondence and relationship to the perichoretic God as revelation of the divine in earthly form. Although differing with Moltmann (1993a:222–223) here in his insistence on the male-female image of God on earth, it is manifest that God’s image can only fully be lived in full human expression in community as social beings. Also as discussed below, the male-female reality is necessary in reflection of continued creation by God’s vicegerents. Incredibly, the perichoretic relationship reaches to all creation and includes it without necessitating creation’s divinisation although allowing creation’s influence upon the Godhead (Moltmann 1993a:258). From this perichoretic relationship and human imago Dei flows ‘mutual need and mutual interpretation. The true human community is designed to be the imago Trinitatis’.
As ‘plastic image’ or ‘God’s sovereign emblem’ (Von Rad 1972:60) humans not only function as God’s representatives, but also reflect God in the ontology of being in which there is a draw to be in and to express this perichoretic relationship. Not only should humans be in relationship with one another, but also with God. God, as revealed in the scriptures, is a personal God desirous of intimate relationship with his creation (Chan 1998:41). God desires humans to be like himself; therefore, he created them to be such (Lv 11:44–45; Jn 17:11, 21; Rm 8:29; 1 Pt 1:14–16). In addition to creating beings as imago Dei, God also brings the fullness of this to fruition through a process of spiritual transformation in perichoretic relationship. Spiritual transformation is a determinant of material persons’ ability to relate at some significant level with an immaterial and spiritual being and the ability of these material persons to ‘see’ this self-same immaterial, spiritual, and invisible God, whomever may be initiating the encounter (Pannenberg 1994:224).
Not arguing the filioque here, Moltmann (1993b:127) speaks of two movements of God in which the first, ‘the divine Trinity throws itself open’, the Father having sent the Spirit of God through the Son, that is, the Spirit of God and the Spirit of Christ open to the world in time and to renew and unite in whole all of creation. The second movement is reversed from the first. In the transformation of the world in and through God the Spirit, all turns to God. Being moved by the Spirit, all comes to the Father through Jesus Christ the Son. By the glorification of the Spirit, the world, times, people, and things are brought together before the Father and become his.
In the first movement God reached out to his creation, and in the second movement the creation is brought to God. Both movements are in the Son through and by the Spirit in full glorification of the Trinity. Later in this same work, Moltmann (1993b:176) speaks of the manifestation of the perichoresis (Gk.) of divine life in glory as reaching further Trinitarian manifestation or relations. It is the glorification of the Spirit of God in ‘the experience of salvation’. The depth of such an experience of salvation in the Trinity is enjoyed in the perichoretic relationship of Trinity drawing and welcoming humans into this same reality. Most fully, Moltmann (1993b:213) says, this salvation and relationship will culminate as people becoming God’s dwelling and home. The early church looked to an eschatological kingdom of glory in which all would be deified (Gk., θέωσις). It is a kingdom in which people will be finally and completely drawn into the eternal life of the triune God.
Humans, constituted in part as spiritual beings, were created to experientially enjoy a spirituality that is living for God through Christ, in full communion, presence, and by the power of the Spirit of God (Downey 2003:258). Here in this perichoretic relationship, in the enjoyment of community, is found the true freedom in its truth of love for which persons were created – a ‘project of the future’ that transcends the present and moves toward the direction of God’s future – ‘the history of the kingdom of God’ (Heschel 1943:120; Moltmann 1993b:216–217, 221) that nurtures proleptic, spiritual transformation (PrōST). Admittedly, these points are not all-inclusively developed here; however, they serve appropriately to reflect the progressive Trinity in internal relationship and to humans, especially God’s friends.
Very Good
God’s satisfaction and regard for the created universe, and humans particularly, was exceptional as noted at the end of the creation story in which God pronounced his doing in creation and the outcomes as ‘very good’ (Gn 1:31). This was also inclusive of the above sought perichoretic relationship. Pointing out the significance of human creation, Von Rad (1972:57) notes that three times in verse 27, God created (Heb., bārā) in reference to humans, both singular and collective. This refrain points up ‘the fullest significance for that divine creativity which is absolutely without analogy’. The beauty of this enterprise is ‘completely perfect’ in wonderful purpose and harmony (Von Rad 1972:61).
That which was very good, was inclusive of humans created very much like God for fellowship. God formed the entire created order of things culminating as goodness inclusive of human beings created in God’s image. This world, as ‘very good’ is the environment into which humans were conceived for God’s intent of obedient, worshipful, and glorifying communion with himself. These persons were constituted with bodies as living souls inclusive of relationship, representation, and essence (Gn 2:7 [Heb., nepesh]; 1 Cor 15:45 [Gk., ψυχὴν]). As argued herein, it is the best possible world in which to mature humans to a full expression of imago Dei. No doubt, the goodness of God’s creation is in part simply because God created it (Ps 119:68; 1 Tm 4:4). By definition, whatever God does must be particularly, essentially , and consequentially or teleologically good, if God is beneficent and in no way maleficent. Finally, to have humans created in God’s image as the capstone to creation is to survey the whole in satisfaction, which brings a pronouncement of ‘very good’ in reflection of God’s heart (Von Rad 1972:57, 61).
God communicated attributes to humans such as love, mercy, grace, benevolence, and intellect. Even the physicality of humans seems to be included in this goodness, for humans were given corporeal bodies and directed to rule over the physical earth in their bodies and to procreate in those same physical bodies (Gn 1:2– 28; 2:7). Von Rad (1972:58–59) concurs; the wonderment of the human physical appearance is not a development exempted from the domain and concept of God’s image and should not be lessened by spiritualisation or any kind of intellectual proclivity. The whole human – his or her totality – is created in God’s image. It is not exact to speak of God in anthropomorphic terms, but rather to speak of humans as theomorphic (Von Rad 2001:145). Eventually, these worthy human bodies will be resurrected into glory (1 Cor 15:52; 1 Th 4:15–18). This goodness is inclusive of God’s image in humans as not simply one but complete expressions of God’s full spectrum of communicable image, such as the substantive, relational, and functional aspects of image. This is even shared in human beings created as male and female to share in God’s creative ability in procreation as a special blessing (Von Rad 1972:60–61).
The goodness of God’s creation and of humans within that creation is evident in God’s thrice pronouncement of his incomparable creation (Heb., bārā) in Genesis 1:27, culminating in humankind, his intent and direction from the first verse (Von Rad 1972:57). In the creation of God, humans have been entrusted with its care (Gn 1:26, 28; Job 5:9; 37:14). Moreover, humans are to continue the responsibility for creation as vicegerents responsible to God (Ps 8:6).

This vicegerency is more poignant when viewed through the agencies of genealogy and benefice. Humans are children, sons, heirs of God, fellow heirs with Christ, and eventually glorified with Christ (Rm 8:17; Gl 3:29; 4:7; Eph 3:6). God’s intent is seen early in that he delegated his sovereign right to his first created human as a ’worthy assistant’ with a task to give names to the world’s creatures and to rule over them (Gn 2:19; Von Rad 1972:53, 59, 83). As with powerful earthly sovereigns, humans are God’s sovereign emblems to represent God in relation with God in all earthly affairs (Von Rad 1972:60). Moreover, one might infer or receive a hint at the possibility of the fall in the freewill that was given humans in vicegerency introducing rebellion in to the created order. Included in this ground of goodness (or best possible world) is the opportunity for self-willed rebellion that, as shown above, also serves the transformation of humankind (Plantinga 1974:29–30, 44; Willard 1999:10).
Not only was creation declared very good in scripture, but numerous philosophers and theologians have argued and debated that this is the ‘best of all possible worlds’ (Steinberg 2007:123–124). This best of all possible worlds has importance in that it is the environment into which God’s creatures would be situated, tested, offered abundant life, and transformed into God’s inclusive, unhindered expressed-image. The nature of humans is indeed wonderful and awesome (Von Rad 1972:57–60). If it were not so, God could not have become incarnate. It may even be that flesh was elevated by incarnation. In either case, God’s remedy testifies to the nobility of the human being in the incarnation (Ranft 2013:5, 165–166).
Imago Dei
As addressed above, the human image of God (Homo imago Dei), generally referred to in this article as imago Dei, with vicegerency responsibility, is a discussion of great consequence not only to the premise of this research but also to anyone seeking understanding and meaning in this life. The imago Dei is foundational to all divine revelation (Feinberg 1972:236). A postfoundational strategy for revisionist interpretations that sympathises and rings true with core scriptural texts, in a shift away from speculation and abstraction, ushers the understanding of imago Dei into a theological and interdisciplinary dialogue (van Huyssteen 2006:151). More specifically, God’s image in humans is central to this study of proleptic, spiritual transformation (PrōST).
Since this is the case, it is vital that this study is founded in a coherent theory of the imago Dei. This research sets aside any Platonic, mediaeval, or Aristotelian beliefs that may place the human parts in conflict with each other pressing for supremacy or set against recognising the whole human, spirit, soul, and body, as the full embodiment of the imago Dei (Moltmann 1993a:245) as God’s self- address. This integrated- embodiment is the hoped-for consummation of the human life in reflection of the completed life of the God-man Jesus Christ.
Admittedly, such an embodiment is, in its full transformation, magnificent, and its effulgence emanates light making the sun seem dark in comparison (Gottstein 1994:173–174). The imago Dei is a sign of humanity’s gravitas, beauty, and original androgyny – the Adam Qadmon or Primordial human being (Feinberg 1972:241). Humans are, by this view, complete, integrated, and without partitioning. Such wholeness is animated by God’s breath (Gn 2:7).
Conclusion
An exhaustive treatment of the vast proposals and arguments related to this subject are not necessary, neither possible here except as begun. This article spoke to the very- good world into which God created and made humans with an ineffaceable drive within them as God’s children and vicegerents of this planet to find, serve, worship, love God, and to care for the creation. God created the very best possible world with the means for human freewill seeking and transformation.
As a result of the lawlessness of sin brought on through human freedom, God needed to intervene (incarnation) in order to put down the rebellion that had, to some measure, veiled the imago Dei in human beings and created estrangement of humans from God. It, Imago Dei, or God’s self-address now carries something more – the God-man (imago Christi). God’s image in Jesus the Christ, as bestowed to humans by the Spirit of God, now carries the existential realities of his incarnate life, passion, resurrection, and ascension.
Although surely not the final word on this subject, this article discussed God as spirit and spiritual by whom humans have been created as imago Dei. It spoke about God’s heart in seeking to fully recover and express his image in humanity through proleptic, spiritual transformation (PrōST) in perichoretic relationship as the remedy to the spiritual effects of the fall. It is a reciprocated drive – a response from humans to God who first sought and continues to seek humans – a correlate and concomitant seeking in response to God.
Acknowledgements
Competing interests:
The author declares that he has no financial or personal relationships which may have inappropriately influenced him in writing this article.
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Although the present article stands alone, it is a continuation of ‘Living in the not-yet’ (below, published in vol. 71, issue 1 of HTS). Both articles are derivatives of a larger study that discusses God as the centre of an often inarticulate and inchoate but innate human desire and pursuit to enjoy and reflect the divine image (imago Dei) in which every human being was created. The current article sets forth foundational considerations and speaks to the ineffaceable drive within humans to find God. It is a reciprocated drive – a response to God who first sought and continues to seek humans – a correlate and concomitant seeking in response to God. Although surely not the final word, this article discusses God as spirit and spiritual, by whom human beings have been created as imago Dei or God’s self-address, showing God’s heart as toward his creation, and humans most especially. Also discussed here is that humans are destined to join the perichoretic relationship that God has enjoyed from eternity. Moreover, in his ascension and glory, Jesus sends the Spirit of adoption into creation so that human creation might enter this same perichoretic relationship with God.
Introduction
There are eleven sections in this article. Anthropomorphism is inescapable, as God has, in parts, revealed himself by this manner for human understanding. Moreover, God’s greatest revelation of himself is in the person of the man Jesus Christ. God accommodates himself (section three) to his creation and particularly to humans to facilitate perichoretic koinōnia with them among the Trinity. In this fellowship the article is drawn into section four (Relationship) wherein God’s heart is shown to be reaching and arranging for this much desired relationship with his creation. The introduction of interruptions to this desire is briefly discussed next. Although narrowly presented in section five (Best possible world), a full development and defence of worlds and the aetiology of evil are beyond the scope and intent of this article in the main. Certain conjectures are discussed and ostensibly founded as key to the intent and subject of this research in affecting proleptic, spiritual transformation (PrōST). For one, although human striving fails, and the finality of death is assured, God has created a world that cannot be defeated from God’s purposes and intents (Lioy 2011:124). The creation into which humans have been placed is good and in truth the best possible world in God’s sovereign, omniscient, and omnibenevolent desire (Leibniz 1998:123). Creation and most especially humans are intended for relationship with God.
Leibniz (1998:123) goes on to clarify that God is at full liberty and free to use his will and power without hindrance or compulsion by outside forces or wills. God is free in always being self-led toward what is good and right. He is without restriction or displeasure in prosecuting his will. In this all humans were created as God purposed in display of his wisdom and benevolence to best realise this wisdom and will. This ‘need’ of God, in freewill, is without imperfection as is the ‘wrath’ of God. However, this article does not hold to a ‘Leibniz Lapse’ that God could have created any possible world he might have wished (Plantinga 1974:44). If humans are to have freewill, as conjectured by this article, then they may, unlike God, by their free actions, introduce evil, pain, and suffering. Nevertheless, a drive for the divine (section six) cannot be snuffed out; in fact, the prior section supports such a drive. All persons have a divinitatis sensum (to sense divinity). Section seven necessarily speaks to the reality that God is spirit and spiritual, a necessary understanding for all who seek and approach him. The following is section eight (Trinitarian perichoretic relationship). In the perichoretic relationship is the enjoyment of community, the true freedom in its truth of love for which persons were created. God pronounced his creation as ‘very good’ (section nine), inclusive of this perichoretic relationship with humans who are given the privilege and responsibility of vicegerency. It is only as Homo imago Dei that this privilege and responsibility can be exercised (section ten). The conclusion (chapter eleven) of this article briefly reviews the full article and points to possible follow-on considerations and research.

The Anthropomorphic God
Not only are humans endowed with freewill, but also the imago Dei (central to God’s creation of humans), which, especially as concluded in section eleven, now carries something more – the God-man. God’s image in Jesus the Christ (imago Christi) now carries the existential realities of his incarnate life toward which PrōST (proleptic, spiritual transformation) drives in the now (Rm 8:29; 2 Cor 4:4; Col 1:5).
In order to accomplish the goal of transformation, or unhindered and unveiled imago Dei, God had to put down human rebellion through the incarnation of Christ who exampled God’s heart (anthropomorphically speaking) regarding the intended life meant for humans. Wherever, in this article, human form, characteristics, attributes, behaviours and functions are given as God’s form, characteristics, attributes, behaviours and functions, they are used as an anthropomorphism (physitheism or anthropotheism), which is a literary device to describe God’s condescension or accommodation in extending grace and mercy in relationship with humans. Beegle (1992:54) provides candid help in that the incarnational mediation of Jesus the Christ necessitates a measure of cautionary Christian anthropomorphism, for it is in this that the finite human can know something more of the infinite, incomprehensible God whose thoughts and ways are not the thoughts of his creatures. In particular, many Yahwist (J) passages are boldly anthropomorphic in expression (Von Rad 1972:26).
Accomodatio
Although God is infinite and incomprehensible, he accommodates himself to humans, the human situation, and human understanding, for example, by using anthropological language and analogy in order to reach humans within their own milieu and needs. Although elements of accomodatio (accommodation) can be found in the writings of Tertullian, Origen, and Clement of Alexandria, John Calvin is most recently better known (over a twenty-five-year rise [1952–1977]) for a fuller development of accomodatio, even conjectured as the heart of his theology (Wright 1997:18). This theological leaning is especially seen in Calvin’s scriptural exegeses of related passages in such books as Genesis, Psalms, Ezekiel, Daniel, and John (Balserak 2006:8–9). So that God might be known by human beings, the thought of accomodatio presents the idea of God’s condescension to human ways and means (e.g. Calvin 1996; Gn 1:5).
Some examples of God’s heart in accomodatio include the following: God’s heart is overflowing with love for his creation and creatures (Jn 3:16; Rm 5:8; 8:32; Eph 2:4; 1 Jn 4:9–10); God is desirous of beauty (Ps 8:1; 19:1; Ec 3:11a; Ac 14:17; 17:24; Rm 1:18–19) and of righteousness and justice (Gn 6:6–7; Ps 23:3; 89:14; 97:2); God’s heart is for the disadvantaged, downtrodden, orphan, widow, poor, sick, possessed, dispossessed, all nations, children, women, men, animals, the planet, the universe, and all disadvantaged issues, situations and involved people (Mt 5:1–11; 11:5; Mk 1:40–41; 10:14; Lk 4:18; Gl 3:8); God is for his kingdom (Dn 6:26; Mt 13:44–46; Jn 2:17); God is for the salvation of everyone (Jn 3:16; Rm 4:25; 5:8; 1 Cor 15:22; 1 Tm 2:6; 4:10; Tt 2:11; 1 Jn 4:9). Willard (1997:129–134) writes large and helpful words about God’s heart as referenced above and that he is against idolatry, covetousness, irresponsibility, and a host of immoral and unrighteous actions and thoughts (Dt 4–5; 2 Ki 15:5; Mt 23:27–29; 2 Pt 2:9). It is toward such a heart that humans are drawn into relationship as imago Dei, reflecting back to God this same heart of love.
Relationship
From the beginning of the scriptural record, God displayed a heart and intent to share his essence with humanity as he created humans in his image and likeness and breathed into them his very life (Gn 2:7; Jn 5:21). Moreover, and to the point of this article, God’s heart still yearns for a full, rich, and transformative relationship with humanity (Ps 34:8; Can 8:1; Jn 14:23; 17:21–23; Rm 12:2; 2 Cor 3:18; 6:16 [Grenz 2001:268; van Huyssteen 2006:118–123]).
God desires an intimate relationship with humans and is deeply troubled by any damage to that relationship (Lk 13:34; 19:41; Jn 11:33; 13:21). God’s heart yearns to be in conversational relationship with humans, freely living in his will and glory (Ex 29:43–46; 33:11; Ps 23; Is 41:8; Jn 15:14; Heb 13:5–6 [Willard 1999:10]). In this desire, God’s heart reached out to restore fallen humanity to relationship within the Triune, perichoretic community, other humans, and creation (Gn 3:8–11; Lv 26:12; Dt 23:14; 2 Cor 6:16). God’s heart yearns to restore and deepen the rich and intimate, reciprocal conditions that he and other persons enjoyed as told in the story of Eden, as reflected in the Parable of the Prodigal Son (Gn 2; 3:6a; Lk 15:11–32), and as elevated in the life of Jesus Christ – ‘You have heard it said, ... But I say to you ... ‘ (Mt 5:44). God desires fellowship and intimacy with humans enjoying and living out his image to the full beginning now (Aquinas 1981:885–886; Hagner 1993:134–136; van Huyssteen 2006:154, 157).
God’s will is often referred to theologically as economy (Gk., οἰκονομία) or administration and is, at the basic level, simply God’s heart and desire and how he arranges or pursues the fulfilment of that heart and desire. God’s οἰκονομία, in creating such a world that is most conducive to his goals and means, is seen in the evolving and progressing world that humans inhabit. God’s heart and desire are toward a world that is the best possible one that allows for the summum bonum of God’s creation with human freewill seeking God (Augustine [1887] 2010; Brunner 2002:147; Leibniz 1998:123; Plantinga 1974:33, 54–55).
There is much in the human experience that would militate against such a conjecture as that presented above, such as mental and physical defect, prejudice, hegemony, discrimination, hate, murder, poverty, homelessness, ‘natural’ disaster, war, illness, malfeasance, and death. Although considered further below, a thorough examination of a coherent theodicy is beyond the scope of the present work. Nonetheless, this article holds that this world, as conceived by God, is in truth, the best catalyst for the spiritual transformation of free-willed human beings. It is designed, and has continued to develop, as the best soil and means to transformationally develop the heart of God in each individual human in expression of God’s image and in proleptic, spiritual expression furthered below (Aquinas 1981:47).
Best possible world
It is not that God ‘needs’ evil to accomplish his intents with humans. Human freewill is needful to the full development of mature and transformed humans. A world in which humans are markedly free and thereby perform more good than evil, is of greater value than a world consisting of no free persons whatsoever (Plantinga 1974:30). Unfortunately , such freewill not only presents the opportunity for personal evil, but also, in fact, necessitates its actual introduction (Plantinga 1974:30–31). Even if such freewill (Augustine’s improbra voluntas) potentiates and precipitates evil and suffering, a world in which such freedom is given, even if evil is consequential, is better for the development and transformation of humans. Whilst disagreeing with any ideation that God instituted evil (pain and suffering), whether often attributed to John Hick, the more narrowly held claim that challenges and temptations are inherently more valuable for developing virtues still holds more value than would any imagined ready-virtue apportioned to the individual.
Plantinga (1974:11), for one, gives trouble to the Irenaean or modern interpretation of his theodicy as provided in Hick when he allows that a theist may not be able to provide the rational and surely not a provable case as to why God allows evil, and yet it is not a contradiction in allowing that God does allow evil. It is beyond the purpose of this study to argue all of the causals and allowances driving evil proposed to be of God’s means. However, John Hick would say, ‘soul-making’, a Keatsian coinage often used by Hick, is God’s purpose in these difficulties in what this article refers to as the process of spiritual transformation. There is no contradiction in God’s attributes of omnibenevolence and omnipotence in any of this.
In truth, such ready-made virtues displayed in spiritual transformation would be of no value having not been worked by trial and difficulty. Although Irenaeus’ and Hick’s freewill theodicy is severely questioned, and although such a theodicy is not required for the thesis of this study, the reality of this world in which trial, pain, sin, and evil, are clearly present make Hick’s ‘soul-making’ or ‘person-making’ fruitful. This research deals with this postulate under the rubric of proleptic, spiritual transformation (PrōST). A world of both choice and God’s sovereignty are presented throughout scripture and supported by this article. Again, consideration of the seeming tension between evil and an omnipotent
loving God is briefly intermingled in this article (Collins 2000:156–157; Pannenberg (1997:165–166; Plantinga 1974:30).
Drive for the divine
Most particular to theodicy, and to the point of this study as discussed above, is that God desires vital and intimate relationship with transformed human beings in reflection of his Son. Although often obscured and buried deeply within the soul, this ultimate destination is known and resonates in the human heart. Catherine of Siena (1980) speaks to this love of God at a devotional level in The Dialogue (1980:325): ‘Because you have fallen in love with what you have made!’ This desire of God is the essential reason that human beings desire God in concordant, harmonious response, which response is, at its core, a reflection of God’s desire (1 Jn 4:10, 19). It is a response, reflection, and echo of the very image of God, responding, reflecting, and echoing back to God and to the whole of creation (Ec 3:11). Within this transmission or transaction is the necessary and naturally spontaneous worship generated by such an encounter with the living God.
In consideration of this drive and encounter, Calvin (2006:43; Inst. 1.3.1) speaks about the semen religionis. God has deposited in all humans an understanding of ‘his divine majesty’ to prevent them, by this divine conviction, from hiding in ignorance. Specifically, Calvin (2006:43, 46, 47; Inst. 1.4.1) says, ‘God has sown a seed of religion in all men’ for divinitatis sensum (to sense divinity). He goes on to present the case that, although this seed resulting in a divine sense has been sown in humans, it does not ripen and certainly does not bear fruit in season. Humans struggle under vanity and an obduracy measuring God by their own standards and thereby missing how God has offered himself. They only seem as driven by their own machinations. So, human worship and service toward God is misplaced upon their own imagined goals driven by hearts not focused on and yielded to God.
In support of reformed epistemology, and Calvin in particular, Plantinga (1981:46) considers such ontological posits of God, and the present author believes, by inference, God’s attributes (real desires among them), to be properly basic and justifiable even lacking any possible foundational argument within a normative contention pressing against such a belief (Plantinga 1981:42). God created homo sapiens in such a manner that they are inclined or disposed to see God’s working in the universe, whether simple or grand (Plantinga 1981:46). Plantinga’s argument is supportive of semen religionis no matter how distorted, misplaced, vain, or obdurate humans may be in obscuring the resultant divinitatis sensum.
Setting aside Plantinga for the moment and pressing against the restrictions of classic foundationalism, empiricism, and scientific reason, Milbank’s (1998:123) rigorous, epistemic analysis of poesis, itself outside of accepted scientific postulation, unyieldingly suggests that in the ‘poetic moment’ is a realisation of the Beautiful. Here, in this aesthetic experience, is the place of the Christocentric revelation. It is ‘a narrative projecting forward the divine horizon’, experiencing this sacred narrative as Christ is supposed to have lived it (Milbank 1998:29). Persevering in this conjecture, and contrary to Milbank’s resistance to a divine seed, one is drawn to this teleological eventuality. It seems appropriate to suggest that human understanding, based in mythos and mimesis (Milbank 1998:127) of Christ, becomes the ‘mythos’ that one encounters, driven by the semen religionis, and is drawn to and desirous of the divine in this divinitatis sensum exampled in Christ and implanted in all humans (Calvin 2006:43, 46, 47; Inst. 1.3.1). In speaking of mythos nothing is suggested or agreed that the present considerations, especially as they apply to Genesis 1, are to be understood symbolically but rather as ‘concentrated doctrinal content’ and of topical interest for Israel then and all humans now (Von Rad 1972:47–48).
Worship before farming
Archaeologists have long believed that abundant vegetation and increasing wild game led to farming and domestication of animals which led to permanent settlements in turn leading to organised religion (Mann 2011:49). Recent archaeological findings have replaced this time-honoured, erroneous belief credited to V. Gordon Childe (Mann 2011:49). Beginning with geometric surveys, archaeologist Klaus Schmidt began unearthing the temple Göbekli Tepe in southern Turkey in 2003, which has been dated to 7000 years before the Great Pyramid of Giza, some 11,600 years ago (Mann 2011:39–40). Study of Göbekli Tepe has led to the firm belief that organised religion gave rise to farming. That is, religion, worship, and the spiritual preceded farming. The wonderment at changes in the natural world led to religion which led to the domestication of plants and animals, agriculture, and permanent settlement for the benefit of communal living and worship (Mann 2011:41–48). This discovery is significant in its suggestion that the intrinsic and overwhelming drive for the divine (divinitatis sensum) within humans is evidently responsible for community and progress in society as a display of imago Dei in the world. It is a response to divine general revelation and the God-infused impetus within humans as God-driven to seek the divine. Here relationship is born or at least shared in purpose among humans desirous of relationship with the divine and the transcendent.
The spiritual condition of human beings is often difficult to determine especially in the knowledge that much of the creation story has been made ‘obsolete’ by modern standards (Von Rad 1972:48). Nevertheless, the scriptures seem to tell a story about God’s desire for intimate relationship with an image bearing from his creatures. Although not fully developed here, this desire does not imply any measure of anthropopathy and may be rendered will or wish (θέλω [Gk.], Strong’s 2309). A full discussion regarding the attributes of God is not within the scope of this article; however, anthropomorphisms are used in consonance with scripture.
Metaxas (2010:349) cites Dietrich Bonhoeffer when he wrote a circular to the local church in Finkenwalde, Germany in 1939 and said, ‘Where God tears great gaps we should not try to fill them with human words’. Although speaking of the terrible loss of the war, the point applied here is not to avoid the issue, but that although God is not a man (Job 9:32; Rm 9:20), he often speaks of himself in human terms. What is more, not only does God speak of his ‘desire’, but makes plain that without the satisfaction of his desire for the divine in resonance with God’s desire for humans there is no human fulfilment. Thus, without this resonance humans cannot find fulfilment or satisfaction, and therefore, remain frustrated from God as their ‘source’ (Houston 1992:241–242). God’s desire or will that humans be holy, in fellowship with him, follow his commandments, and a host of other intents and directions for humans, speaks to God’s desire and will for humans in harmonious communion (Gn 3:9; Lv 26:12; 1 Jn 4:19; 1 Pt 1:16). Moreover, there is no implication of any ontological lack in God’s being by such a desire any more than that God desires all to be saved (1 Tm 2:3–4). The psalmist calls out from this desire:
Whom have I in heaven but you?
And there is nothing on earth that I desire besides you.
My flesh and my heart may fail,
But God is the strength of my heart and my portion forever. (Ps 73:25–26)
The New Testament reflection and progression of the psalmist’s heart and desire in response to God’s heart and desire can be found in the apostle Paul’s words about Christ to the Philippians. In Christ one comes to know God the Father (Jn 14:7–11; Col 1:15–20). So then, to know Christ Jesus is to know God the Father and to satisfy God’s and one’s own heart’s desire. Indeed, everything should be seen as loss because of the incredible worth of knowing Christ Jesus the Lord. For his sake one should be willing to suffer the loss of everything and count it all as waste, in order to gain Christ and be found in him, not having one’s own inadequate righteousness, a righteousness that comes from the law, but a righteousness that comes through faith in Christ, the righteousness from God contingent on faith – that one may know him and the supremacy of his resurrection now, and may now share his sufferings and tribulation, becoming like him in his death, that by any means possible one may enjoy the resurrection from the dead (Phlp 3:7–11; Hooker 2000:526–529).
Spirit and Spiritual
A clear understanding about whom or what God is, as discerned from God’s self-revelation, is essential to understanding God’s heart and human reciprocity. It is necessary for any understanding or theology about human spirituality (Chan 1998:40). This notion is particularly important to this brief article. An understanding of God as spirit and being spiritual is central. Furthermore, God must be an ontological entity capable, available, responsive, and desirous of relationship with human beings for any hope of intimate encounter with him. This might seem troublesome since God is spirit, unsearchable, inscrutable, unseen, and dwells in unapproachable light (Ps 145:3; Jn 6:46; 2 Cor 3:17; 1 Tm 1:17; 6:16; Gn 1:2b; 1 Ki 8:27; Is 55:8; Jn 3:6, 8; 4:24; 1 Jn 4:12). Moreover, God is not like any material, anti-material, energy, vapour, or space, but rather ‘the fullness or essence of being’ or simply ‘pure being’ (Grudem 1994:188). God’s being is spiritual, and God acts from that centre (1 Cor 2:13; 10:4). Moreover, God cannot be contained at any point of the created or uncreated (Ps 139:7–10; Is 66:1) and forbids images and representations of himself to suggest he is limited by form or place or material things that are reflected by a body of some fashion (Ex 20:4; Is 40:18, 25). God is ‘that being than which nothing greater can be conceived’ (Fairweather 1956:75).
As a spiritual being, God is invisible (Jn 1:18; 1 Tm 1:17; 6:16). Regarding spiritual matters, it more deeply has to do with his inaccessibility without his willed revelation and manifestation (incarnation) toward creatures that are capable of discerning his advances toward them. This suggests God not as an obscurant being but rather above human self-willed scrutability (Moltmann 1993a:220–221; Von Rad 1972:25–26). In discussing how Karl Barth was influenced by Søren Kierkegaard’s thoughts about divine transcendence, Millard Erickson (2013:284–285) borrows the phrase ‘qualitative distinction and dimensional beyondness’ from Martin Heinecken, wherein this distinction and beyondness are the qualitative differences between God and humans and thus the inaccessibility of God by humans. Such distinction exacerbates the inscrutability of God and assures God’s invisibility. However, accepting this understanding does not negate the availability of a condescending and therefore immanent God. God is near and available (Job 12:10; Ac 17:28; Rm 10:8; Heb 7:25) notwithstanding his qualitative distinction.
Trinitarian Perichoretic Relationship
Trinitarian theology demonstrates that God is not near and available, but that God is spirit and spiritual but also in three persons, Father, Son, and Spirit, who are in a perfect and unique relationship of divine love within the perichoretic union of the Trinity (Moltmann 1993a:258). Christian philosopher and martyr Boethius (c. 480–525) says that the nature of a person is its irreplaceable substance. Moltmann (1993b:172) juxtaposes this notion against Augustine’s thoughts on relationship and concludes that each of the Trinity possess the ‘same individual, indivisible and one divine nature’ in varied ways, the Father of himself and the Son and Spirit from the Father. So then, they are independent in their divinity but profoundly constrained and dependent on one another. It follows from this that, Moltmann claims, personality and relationships are connected and present simultaneously. The Trinity subsists in ‘the common divine nature’ and the Trinity ‘exists in relations to one another’ (Moltmann 1993b:173). In truth, to be a person, as is each of the Trinity, is to be in and moulded by relationship ‘in accordance with the relational difference’ and not constituted by the relationship but rather presupposed in it (Moltmann 1993b:172) (cf. Wooldridge & Lioy 2015).
In applying this concept to the Trinity, Moltmann (1993b:171) speaks of that which is ‘noninterchangeable, untransferable individual existence in any particular case’. Moltmann brings Hegel into the discussion to join Boethius and Augustine in that the Trinity realises within its self one another in love. By this third contribution, Moltmann (1993b:174) speaks of three terms into the doctrine of the Trinity: (1) person, (2) relations, and (3) history of God. Moreover, God’s ‘plural deliberation’, that is in relation to himself, is singular in the plural and plural in the singular, and inferentially, humans are both singular and plural inversely. In this God has his correspondence of or in human community individually and especially in unity (Moltmann 1993a:117–118).
Although Moltmann mistakenly limits this community to the male-female relationship, van Huyssteen (2006:138) presses that the image of God cannot be summed up as the relationship between a man and woman. Male and female, in Genesis, simply indicate relationship. Moltmann (1993a:220–221) does allow that human likeness to God in the whole human existence as consisting in correspondence and relationship to the perichoretic God as revelation of the divine in earthly form. Although differing with Moltmann (1993a:222–223) here in his insistence on the male-female image of God on earth, it is manifest that God’s image can only fully be lived in full human expression in community as social beings. Also as discussed below, the male-female reality is necessary in reflection of continued creation by God’s vicegerents. Incredibly, the perichoretic relationship reaches to all creation and includes it without necessitating creation’s divinisation although allowing creation’s influence upon the Godhead (Moltmann 1993a:258). From this perichoretic relationship and human imago Dei flows ‘mutual need and mutual interpretation. The true human community is designed to be the imago Trinitatis’.
As ‘plastic image’ or ‘God’s sovereign emblem’ (Von Rad 1972:60) humans not only function as God’s representatives, but also reflect God in the ontology of being in which there is a draw to be in and to express this perichoretic relationship. Not only should humans be in relationship with one another, but also with God. God, as revealed in the scriptures, is a personal God desirous of intimate relationship with his creation (Chan 1998:41). God desires humans to be like himself; therefore, he created them to be such (Lv 11:44–45; Jn 17:11, 21; Rm 8:29; 1 Pt 1:14–16). In addition to creating beings as imago Dei, God also brings the fullness of this to fruition through a process of spiritual transformation in perichoretic relationship. Spiritual transformation is a determinant of material persons’ ability to relate at some significant level with an immaterial and spiritual being and the ability of these material persons to ‘see’ this self-same immaterial, spiritual, and invisible God, whomever may be initiating the encounter (Pannenberg 1994:224).
Not arguing the filioque here, Moltmann (1993b:127) speaks of two movements of God in which the first, ‘the divine Trinity throws itself open’, the Father having sent the Spirit of God through the Son, that is, the Spirit of God and the Spirit of Christ open to the world in time and to renew and unite in whole all of creation. The second movement is reversed from the first. In the transformation of the world in and through God the Spirit, all turns to God. Being moved by the Spirit, all comes to the Father through Jesus Christ the Son. By the glorification of the Spirit, the world, times, people, and things are brought together before the Father and become his.
In the first movement God reached out to his creation, and in the second movement the creation is brought to God. Both movements are in the Son through and by the Spirit in full glorification of the Trinity. Later in this same work, Moltmann (1993b:176) speaks of the manifestation of the perichoresis (Gk.) of divine life in glory as reaching further Trinitarian manifestation or relations. It is the glorification of the Spirit of God in ‘the experience of salvation’. The depth of such an experience of salvation in the Trinity is enjoyed in the perichoretic relationship of Trinity drawing and welcoming humans into this same reality. Most fully, Moltmann (1993b:213) says, this salvation and relationship will culminate as people becoming God’s dwelling and home. The early church looked to an eschatological kingdom of glory in which all would be deified (Gk., θέωσις). It is a kingdom in which people will be finally and completely drawn into the eternal life of the triune God.
Humans, constituted in part as spiritual beings, were created to experientially enjoy a spirituality that is living for God through Christ, in full communion, presence, and by the power of the Spirit of God (Downey 2003:258). Here in this perichoretic relationship, in the enjoyment of community, is found the true freedom in its truth of love for which persons were created – a ‘project of the future’ that transcends the present and moves toward the direction of God’s future – ‘the history of the kingdom of God’ (Heschel 1943:120; Moltmann 1993b:216–217, 221) that nurtures proleptic, spiritual transformation (PrōST). Admittedly, these points are not all-inclusively developed here; however, they serve appropriately to reflect the progressive Trinity in internal relationship and to humans, especially God’s friends.
Very Good
God’s satisfaction and regard for the created universe, and humans particularly, was exceptional as noted at the end of the creation story in which God pronounced his doing in creation and the outcomes as ‘very good’ (Gn 1:31). This was also inclusive of the above sought perichoretic relationship. Pointing out the significance of human creation, Von Rad (1972:57) notes that three times in verse 27, God created (Heb., bārā) in reference to humans, both singular and collective. This refrain points up ‘the fullest significance for that divine creativity which is absolutely without analogy’. The beauty of this enterprise is ‘completely perfect’ in wonderful purpose and harmony (Von Rad 1972:61).
That which was very good, was inclusive of humans created very much like God for fellowship. God formed the entire created order of things culminating as goodness inclusive of human beings created in God’s image. This world, as ‘very good’ is the environment into which humans were conceived for God’s intent of obedient, worshipful, and glorifying communion with himself. These persons were constituted with bodies as living souls inclusive of relationship, representation, and essence (Gn 2:7 [Heb., nepesh]; 1 Cor 15:45 [Gk., ψυχὴν]). As argued herein, it is the best possible world in which to mature humans to a full expression of imago Dei. No doubt, the goodness of God’s creation is in part simply because God created it (Ps 119:68; 1 Tm 4:4). By definition, whatever God does must be particularly, essentially , and consequentially or teleologically good, if God is beneficent and in no way maleficent. Finally, to have humans created in God’s image as the capstone to creation is to survey the whole in satisfaction, which brings a pronouncement of ‘very good’ in reflection of God’s heart (Von Rad 1972:57, 61).
God communicated attributes to humans such as love, mercy, grace, benevolence, and intellect. Even the physicality of humans seems to be included in this goodness, for humans were given corporeal bodies and directed to rule over the physical earth in their bodies and to procreate in those same physical bodies (Gn 1:2– 28; 2:7). Von Rad (1972:58–59) concurs; the wonderment of the human physical appearance is not a development exempted from the domain and concept of God’s image and should not be lessened by spiritualisation or any kind of intellectual proclivity. The whole human – his or her totality – is created in God’s image. It is not exact to speak of God in anthropomorphic terms, but rather to speak of humans as theomorphic (Von Rad 2001:145). Eventually, these worthy human bodies will be resurrected into glory (1 Cor 15:52; 1 Th 4:15–18). This goodness is inclusive of God’s image in humans as not simply one but complete expressions of God’s full spectrum of communicable image, such as the substantive, relational, and functional aspects of image. This is even shared in human beings created as male and female to share in God’s creative ability in procreation as a special blessing (Von Rad 1972:60–61).
The goodness of God’s creation and of humans within that creation is evident in God’s thrice pronouncement of his incomparable creation (Heb., bārā) in Genesis 1:27, culminating in humankind, his intent and direction from the first verse (Von Rad 1972:57). In the creation of God, humans have been entrusted with its care (Gn 1:26, 28; Job 5:9; 37:14). Moreover, humans are to continue the responsibility for creation as vicegerents responsible to God (Ps 8:6).

This vicegerency is more poignant when viewed through the agencies of genealogy and benefice. Humans are children, sons, heirs of God, fellow heirs with Christ, and eventually glorified with Christ (Rm 8:17; Gl 3:29; 4:7; Eph 3:6). God’s intent is seen early in that he delegated his sovereign right to his first created human as a ’worthy assistant’ with a task to give names to the world’s creatures and to rule over them (Gn 2:19; Von Rad 1972:53, 59, 83). As with powerful earthly sovereigns, humans are God’s sovereign emblems to represent God in relation with God in all earthly affairs (Von Rad 1972:60). Moreover, one might infer or receive a hint at the possibility of the fall in the freewill that was given humans in vicegerency introducing rebellion in to the created order. Included in this ground of goodness (or best possible world) is the opportunity for self-willed rebellion that, as shown above, also serves the transformation of humankind (Plantinga 1974:29–30, 44; Willard 1999:10).
Not only was creation declared very good in scripture, but numerous philosophers and theologians have argued and debated that this is the ‘best of all possible worlds’ (Steinberg 2007:123–124). This best of all possible worlds has importance in that it is the environment into which God’s creatures would be situated, tested, offered abundant life, and transformed into God’s inclusive, unhindered expressed-image. The nature of humans is indeed wonderful and awesome (Von Rad 1972:57–60). If it were not so, God could not have become incarnate. It may even be that flesh was elevated by incarnation. In either case, God’s remedy testifies to the nobility of the human being in the incarnation (Ranft 2013:5, 165–166).
Imago Dei
As addressed above, the human image of God (Homo imago Dei), generally referred to in this article as imago Dei, with vicegerency responsibility, is a discussion of great consequence not only to the premise of this research but also to anyone seeking understanding and meaning in this life. The imago Dei is foundational to all divine revelation (Feinberg 1972:236). A postfoundational strategy for revisionist interpretations that sympathises and rings true with core scriptural texts, in a shift away from speculation and abstraction, ushers the understanding of imago Dei into a theological and interdisciplinary dialogue (van Huyssteen 2006:151). More specifically, God’s image in humans is central to this study of proleptic, spiritual transformation (PrōST).
Since this is the case, it is vital that this study is founded in a coherent theory of the imago Dei. This research sets aside any Platonic, mediaeval, or Aristotelian beliefs that may place the human parts in conflict with each other pressing for supremacy or set against recognising the whole human, spirit, soul, and body, as the full embodiment of the imago Dei (Moltmann 1993a:245) as God’s self- address. This integrated- embodiment is the hoped-for consummation of the human life in reflection of the completed life of the God-man Jesus Christ.
Admittedly, such an embodiment is, in its full transformation, magnificent, and its effulgence emanates light making the sun seem dark in comparison (Gottstein 1994:173–174). The imago Dei is a sign of humanity’s gravitas, beauty, and original androgyny – the Adam Qadmon or Primordial human being (Feinberg 1972:241). Humans are, by this view, complete, integrated, and without partitioning. Such wholeness is animated by God’s breath (Gn 2:7).
Conclusion
An exhaustive treatment of the vast proposals and arguments related to this subject are not necessary, neither possible here except as begun. This article spoke to the very- good world into which God created and made humans with an ineffaceable drive within them as God’s children and vicegerents of this planet to find, serve, worship, love God, and to care for the creation. God created the very best possible world with the means for human freewill seeking and transformation.
As a result of the lawlessness of sin brought on through human freedom, God needed to intervene (incarnation) in order to put down the rebellion that had, to some measure, veiled the imago Dei in human beings and created estrangement of humans from God. It, Imago Dei, or God’s self-address now carries something more – the God-man (imago Christi). God’s image in Jesus the Christ, as bestowed to humans by the Spirit of God, now carries the existential realities of his incarnate life, passion, resurrection, and ascension.
Although surely not the final word on this subject, this article discussed God as spirit and spiritual by whom humans have been created as imago Dei. It spoke about God’s heart in seeking to fully recover and express his image in humanity through proleptic, spiritual transformation (PrōST) in perichoretic relationship as the remedy to the spiritual effects of the fall. It is a reciprocated drive – a response from humans to God who first sought and continues to seek humans – a correlate and concomitant seeking in response to God.
Acknowledgements
Competing interests:
The author declares that he has no financial or personal relationships which may have inappropriately influenced him in writing this article.
http://www.hts.org.za/index.php/HTS/article/viewFile/2997/pdf_1
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http://www.hts.org.za  doi:10.4102/hts.v71i3.2997
Sunday, July 5, 2015
Living in the not-yet
Abstract
This article is derivative of a larger study that discusses God as the centre of an often inarticulate, innate human desire and pursuit to enjoy and reflect the divine image in which every human being was created. The purpose of this article is to affirm the human elemental pursuit, as God’s intent, to fulfil this created, intrinsic human desire in the now, or what is referred to here as proleptic, spiritual transformation (PrōST). Moreover, the primary aim of this article suggests investigation of whether individuals must wait for the afterlife to have purification and spiritual transformation fully or largely ‘worked out’. That is, the eventual would demonstrate that PrōST, an experience of transformation and kingdom life, usually reserved for heaven in eternity, is greatly available today.
Introduction
There are eleven sections in this article. The first is this ‘Introduction’ explaining the direction of the article, including a brief description of the other sections and the interconnectedness in support of the above abstract. The second section (‘Breadth’) provides the intended breadth, methods, and limits of the article, before section three (‘Beginnings’) is explored, which examines the beginnings of human history and creation, followed by their importance to God. Section four (‘God’s heart and relationship’) explores this importance to God with a brief review of God’s heart, especially as God cares for humanity. ‘Spirituality’, the fifth section, naturally follows section four as a consequence of God’s heart desire in providing proleptic, spiritual transformation (PrōST). ‘Human and Divine koinōnia’ is the sixth section showing that spiritual transformation is found in perichoretic fellowship (koinōnia) with God and other persons. The seventh section considers the extent of transformation in ‘Full-orbed spiritual transformation’ from koinōnia. ‘Transformational anaemia?’ is the eighth section, and asks the question of the state of Christian transformation, its history, and the state of imago Dei in its substantive, representative, and relational aspects. The ninth section (‘Relationship’) considers the labyrinth of human existence and the reciprocal drive of humans toward relationship with God. Included in the ninth section is the central question underlying this article, that is, whether individuals must wait for the afterlife to have purification and spiritual transformation fully or largely ‘worked out’ in living the kingdom life? The tenth and final section, ‘Variegation’, speaks to the help of deconstruction and post-foundationalism in arriving at the body and ‘Conclusion’ of this article, in which the article briefly reviews and points to a follow-on article that considers God’s heart more deeply in the matters of this article.
Breadth
Breadth
Having reviewed the sections of this article, the authors begin with the article’s breadth. This article is limited to Christian traditions and expressions of faith (Schneiders 2005:1), and yet transversely considers ‘pluralistic and interdisciplinary’ fields as necessary to the subject (Van Huyssteen 2006:112, 159–160, 242). Nevertheless, a full-orbed and exhaustive inclusion of multiple scientific disciplines is outside the scope and intent of the present discussion. However, the authors employ an enlarged pluralistic view to inform and weigh-in on the concerns of this article. The research of this article investigates a wide contextual perspective and draws from a broad area of Christian spiritual traditions inclusive of Western and Eastern traditions, but mainly from three: Orthodox, Catholic, and Protestant. Additionally, the authors have planned follow- up articles, as warranted, inclusive of thoroughly researched and consulted sub-categories of these main traditions along with sciences such as paleo-anthropology, philosophy, and cognitive science.
The authors broadly survey both biblical and extra-biblical literatures to measure and inform the assessment as well as the aims, goals, and objectives of this article. The authors view the Bible, within this approach, from an underlying progressive or trajectory hermeneutic (Webb 2001:30–34). Moreover, the authors view both testaments as progressively unfolding God’s full revelation and intent of a transformed universe in which such allowances as divorce and slavery are done away for fidelity and freedom (Gn 1:26–27; Pr 14: 31; Mt 7:12; 10:2–9; Ac 17:26; Gl 3:28; Phlp 8:1–21; Lioy 2011:55); where an eye for an eye gives way to turning the other cheek (Mt 5:39); and where only loving one’s clan gives way to also loving one’s enemies (Mt 5:4).
The hermeneutic utilised and underlying the broader study, of which this article is part, does not abandon the existential realities or position of the active interpreter (Palmer 1983:60). The research employs an eclectic hermeneutic and thereby leverages various approaches into an eclectic ‘post- foundationalism’. For ease, the authors refer to and employ this broad and open approach as an eclectic hermeneutic, in which multiple interpretive techniques and principles are appropriate. This approach invites disparate elements of exegesis such as allusions, authorial style and leanings, genre, and earlier scriptural assumptions as well as history, grammar, and the sciences.
Whilst a post-foundational approach holds place, it is in seeking defensible rational to ‘intersect transversally with theological arguments. . . [as to] what it might mean to talk about human uniqueness today’ (Van Huyssteen 2006:112, 164, 242), consulting to best discern voices pertinent to the research. As in utilising different modes of transportation as conditions demand, this article moves within the eclectic hermeneutic that is inclusive of postmodern interpretations.
More precisely, using the thought of Badiou (2010:401), in which he places the ‘law of the future anterior ... [from which] a post-evental truth is being deployed’, a statement is veridical. That is, it is possible to determine the truth of the present, although a passing, post-evental truth. This post-foundationalism allows that communal and historical conditioning whilst holding that one can work and reach beyond such preconditioning of culture, prior and ‘received’ knowledge, and human insularity.
Although this study presumes knowledge and understanding of objective reality (foundationalism), used here is a post-foundational, postmodern ‘theological condition’ as the materials indicate the need for deconstructing or ‘un-peeling’ the layers obscuring seeing. This assists the authors in looking past the obvious, delivered truth to the underlying plurality, discontinuity, and complexity of the ‘un-deconstructible’ (Vanhoozer 2003:4–5, 11, 13, 17). This approach further mines and deconstructs meaning utilising and transversing interdisciplinary constructs. Although not arguing for or defending deconstruction here, it assists and supports the eclectic hermeneutics of this study as an interpretive approach as the need presents.
Beginnings
Such eclectic hermeneutics assists the understanding of early beginnings against a usual popular interpretation. There have been numerous and varied records of the human pursuit for God as first shown by the discovery of the scrawls of a half animal, half human in a cave of Dordogne, France, from the Paleolithic Age, dated about 30 000 years ago (Leroi-Gourhan & Michelson 1986:6–17). However, at the extreme, Harrod (1992:4–7) has argued that the first event may go back over 2 000 000 years. At the opposite extreme, Christian fundamentalism argues against any evolutionary account of creation and of the first humans for a young earth (10 000–20 000 years) created with a built-in age of 4.5 billion years (Grudem 1994:295–297, 304–306).
Although Genesis does not portray history in the sense of modern histories, the scientific evidence, rightly interpreted, does not conflict with biblical accounts and presents God- directed and precise biological evolution coming out of a less than idyllic swirl as the most viable explanation (Lioy 2011:25–26, 44, 85). Whether more recently or back into a nascent evolutionary forming, the human pursuit for God has reached across time, place, and all cultures and milieus (Cady 2001:23–25). The story of this search for God has been a particularly intense quest that, at times, is told and experienced in often opposing perspectives.
Humans, in legitimately exercising genuine freewill, rebelled against God, both wrongly expressing imago Dei [image of God] in choice and wilfulness, and thereby falling from God’s intended purposes, and in this falling away, became like God (Welker 1999:75–76; Gn 3:22). This, unfortunately, is also on display in Christian culture as testified by the cant, although perhaps well intentioned, and other legalistically, rebellious ways of living such as the popular phrase, ‘What would Jesus do?’ as another approach of trying to discern an ethical expression of God without God, leaving aside the ‘becoming’.
God’s heart and relationship
Spiritual transformation
This ‘becoming’ from the fall, addressed above, well positioned human beings to receive the intent and heart of God. It seems that the world, and the extent of spiritual transformation, ranges from an etiolated theology to experiential fullness. This article contains beginning considerations about God’s heart, in relationship, and its implication toward an image-bearing human spirituality and how the Edenic fall interrupted this intent. From this, God’s heart has active interest in recovery of his fully, expressed image in humanity especially as experienced in PrōST (proleptic, spiritual transformation).
It appears presumptuous to speak as though one might know something about God’s heart. After all, God is transcendent, eternal, immortal, immutable, and invisible – the magnificent creator of the universe and the maker of heaven and earth and all their content, seen and unseen, experienced and never to be experienced. What is to be experienced of God is to be found in Christ as facilitated by the participation of the Spirit, who brings Christ and his benefits, and through whom disciples find communion with God (Canlis 2010:154–155).
God, in unapproachable glory, is ‘outside’, ‘above’, ‘below’, ‘before’, and ‘after’ space-time, and yet contains space-time (Gn 1:31; Ec 8:17; 1 Jn 4:12; 1 Tm 1:17; 6:16). God contains all; all is in God (Job 12:10; Da 5:23b; Ac 17:28). God is the uncreated creator and uncaused cause of reality and all of its content. He sustains the entire ‘universe by the word of his power’ (Col 1:17; Heb 1:3). As Anselm famously said, God is that being ‘than which nothing greater can be conceived’ (Fairweather 1956:75). Yet this God, who is transcendent, is revealed in Christ Jesus (Jn 1:18; 6:46; 8:19; 14:7–10) in whom humans participate in communion in Trinitarian immortality ‘in the Word, by the Spirit’ only in ‘relational context’ (Canlis 2010:77).
Although much is claimed regarding the revelations of God’s heart in creation – experiential tales by individuals and communities – God and God’s heart is at the deepest level a mystery. John Calvin (2006:62) spoke to this mystery with poignant counsel in that the ‘most perfect way’ to seek God is not to attempt to satiate one’s curiosity by attempting to probe and investigate his essence but rather to adore and meditate him as can be seen in his great works. It is by these works that God is close and known to his children, and by which he communes with his creatures (ICR 1.5.9).
Not only can God’s heart be seen in his works, but as further considered below, the Judeo-Christian scriptures display the heart of God and help derive his desires (Ps 19:1; 50:6; 144:6; Rm 1:19–20). The anthropological personifications used in scripture to describe God, although only partial and incomplete, are adequate to the task of revelation for human understanding (2 Tm 3:15–17). More pointedly, in the hands of the Yahwist, they are the ‘boldest anthropomorphisms’ and necessary to God’s, self-revelation (Von Rad 1972:25–26). God’s heart is laid open in the histories, narratives, poetry, psalms, parables, allegories, and directives of Hebrew and Christian canon and deuterocanonical writings.
As testified by these writings, God determined to make known to humans the ‘mystery of his will’ which serves God’s purpose (Eph 1:7–10; 3:3). This μυστήριον (Greek) indicates that God’s will, in plan, was hidden. God’s self-revelation opens his heart to human knowledge and experience. Moreover, God’s self-revelation now makes possible that one might join and serve God’s heart desire in fulfilling his will and plan (Chan 1998:140, 223–224; Willard 1997:97–99).
The theory and theology of an unknowable God, a God that is exclusively transcendent, ineffable and ‘transcategorical, meaning beyond the range of our human systems of concepts or mental categories’ (Hick 2001), is most often offered as the discussion’s end point. Nevertheless, there is a vast list that can be numbered regarding the revelation of God’s heart in scripture and following that God is to some measure and at some level knowable. The evidential testimony to God’s heart as found in scripture is indeed, a priori, multitudinous. Nonetheless, the intent and subject of this study is specific to spiritual transformation and the possibility of proleptic, spiritual reality. God’s heart specifically regarding this subject graciously presents as seminal, knowable, vital, and central. It is a focus of this discussion.
Mystics and contemplatives variously claim that the Judeo-Christian God, in particular, is experienced in both presence and absence and sought in positive (cataphatic) expression and the negative (apophatic) expression (McGinn 2005:xviii). These differences of pursuit are not solely academic distinctions. Their paradigms portend existential outcomes. The nature of the Christian relationship with God directs or even determines any transformative effect of that relationship upon the life of the seeker, initiate, or seasoned disciple as they seek spiritual transformation. Moreover, and to the point of this study, God’s heart still yearns for a full, rich, and transformative relationship with humanity (Ps 34:8; Can 8:1; Jn 14:23; 17:21–23; Rm 12:2; 2 Cor 3:18; 6:16; Grenz 2001:268; Van Huyssteen 2006: 118–123).
God seeks an intimate and vital relationship with humans and is injured by the loss of this relationship (Lk 13:34; 19:41; Jn 11:33; 13:21). God desires to be in conversational relationship with humans as friends, freely living in God’s will and glory (Ex 29:43–46; 33:11; Ps 23; Is 41:8; Jn 15:14; Heb 13:5–6; Willard 1999:10). Toward this desire, after the Edenic fall, God’s heart immediately reached out to restore fallen humanity to relationship within the Triune, perichoretic community, one another, and creation (Gn 3:8–11; Lv 26:12; Dt 23:14; 2 Cor 6:16).
Additionally, God must ontologically be an entity capable, available, responsive, and desirous of relationship with humans for any reasonable hope of intimate encounter with him. This might seem troublesome, since God is revealed as spirit, unsearchable, inscrutable, unseen, and as dwelling in unapproachable light (Ps 145:3; Jn 6:46; 2 Cor 3:17; 1 Tm 1:17; 6:16; Gn 1:2b; 1 Ki 8:27; Is 55:8; Jn 3:6, 8; 4:24; 1 Jn 4:12).
Trinitarian theology demonstrates that God is not only spirit and spiritual, but also that God is three persons: Father, Son, and Spirit, who are in a perfect and unique relationship of divine love within the perichoretic union of the Trinity (Moltmann 1993a:258). Borrowing from the Christian philosopher and martyr Boethius (c. 480–525) in that the nature of a person is its irreplaceable substance, Moltmann (1993b:172) juxtaposes this notion against Augustine’s thoughts on relationship and concludes that each of the Trinity possess the ‘same individual, indivisible and one divine nature’ in varied ways, the Father of himself and the Son and Spirit from the Father. So then, they are independent in their divinity, but profoundly constrained and dependent on one another. It follows from this, Moltmann (1993b:173) claims that personality and relationships are connected and present simultaneously. The Trinity subsists in ‘the common divine nature’ and the Trinity ‘exists in relations to one another’. In truth, to be a person, as is each of the Trinity, is to be in and moulded by relationship ‘in accordance with the relational difference’ and not constituted by the relationship but rather presupposed in it (Moltmann 1993b:172).
In what may be an unpopular contention, this article argues that humans are not hindered in the reality of imago Dei by the notion of also being sinners (Moltmann 1993a:216, 219). Although their actual sins do hinder humans in relationship with God, sins become a blockage to divine communion. It is a violation of image bearing, limiting human reflection of God (2 Cor 3:18) and the nature of such a relationship that image bearing suggests and requires. Sin is a violation of loving God and others (Mt 22:36–40). The act of being human is unrelentingly in relationship to God (Brunner 2002:150; Moltmann 1993a:220). Sin is a perversion of that relationship, but as a creation or gift from God, humanness cannot be annulled or rescinded except if God were to do it (Moltmann 1993a:233). Since sins do not stop one from being human, relationship with God cannot be fully broken nor can the imago Dei be lost (Feinberg 1972:245; Van Huyssteen 2006:135). Following this, sin and righteousness is determined in the relationship of love of God and neighbour (Mk 12:30–31). This is the same love that drew God into incarnation and his sacrificial work. This is the imago Dei that Christ’s disciples are called to live in unseating sins (not any notion of original sin except as the first sin) to freely live in relationship with God, others, and the creation.
PrōST
The understanding of sin briefly presented above is important, for by it koinōnia is affected. The nature of the Christian relationship with God directs and even determines any transformative effect of that relationship upon the life of the seeker, initiate, or seasoned disciple as they look to spiritual transformation. The new academic discipline ‘spirituality’ probably began in France during the first half of the twentieth century and referred to a kind of liberation. Both ascetics and mystical theology seem to imply excessive inflexible and elitist concepts of divine activity. This prior concept is overwrought with distinctions between human nature and God’s grace. Spirituality attempts to address a multifaceted range of human experience (Endean 2005:74).
More particularly, this article defines spirituality or the lived experience of spirituality as one’s conscious participation in life synthesis through an experiential integration of self- transcendence toward ultimate value (Schneiders 2005:1). More accessibly, spiritual transformation mainly points to a basic change in the place or character of the sacred as life’s significance (Pargament 2007:21). Integration of one’s life into the sacred is a change in spiritual quality, vivacity, function, character, or condition from one experiential level to another that may have collateral effects on soul, body, and creation. Moreover, such transformation will alter one’s relationship with others as well as God. ‘Transformation’ is used and explored throughout this article. Although the terms ‘ascetical’ and ‘mystical’ are used in spiritual writings, a preference for the forms of ‘spiritual’ – a term more focused on the human experience, especially as it relates to God – is found throughout this article.
One may call the spiritual, transformation process sanctification, right and moral living, the Spirit-filled life, progressive theosis, divinisation, deification, divine filiation, or some other appellation to spiritual transformation. The problem presented here is not the naming of the process or state, but rather the proposed process and state, and who is included in what is mostly referred to herein as proleptic, spiritual transformation (PrōST). Proleptic here, meaning spiritual transformation usually thought reserved for the eschaton, is anachronistically enjoyed, to a measure, in the present.
In addition to the examples that one can find in scripture (e.g. Gn 2:7–9; Can; Mk 9:2–8; Gl 2:20; 2 Cor 3:16–18; 12:2–4; 1 Th 5:12–26; 2 Pt 1:4; 1 Jn 3:2), there are extra-biblical spiritual writings and authors, too numerous to list all of them here. They can be found starting in the first century C.E. onward (e.g. First epistle of Clement, Clement [c. 80–140 C.E.]; The shepherd of Hermas, Anon [c. 100–160]; The cloud of unknowing, Anon [c. 1375]; The practice of the presence of God, Brother Lawrence [c. 1605–1691]; The imitation of Christ, Thomas à Kempis [c. 1380–1471]) until present times – e.g. Absolute surrender, Murray [1895]; Streams of living water, Foster [1998]; The divine conspiracy, Willard [1997]; The wound of knowledge, Williams [1991]; Subversive spirituality, Peterson [1997], The return of the prodigal son, Nouwen [1994]).
These writings example, discuss, debate, and instruct on what can be experienced of the spiritual and of God. Like Celebration of discipline (Foster 1988), these writings often present various methods and disciplines intended to facilitate a way to these spiritual experiences and encounter with God. The extent of experienced spiritual transformation ranges from initiation to deification or divinisation (Gk., θεός). This article generally means, by such terms (deification, divinisation, and theosis), a real knowledge of God and actual participation in God’s divine life (Meyendorff 1985:350). Rarely is deification or divinisation spoken of in the fully developed, superlative meaning as a possibility for the present space-time continuum before eternity is entered. Deification is not in any way an issue of receiving God’s incommunicable essence (e.g. aseity, incomprehensibility, omnipotence, omniscience), but rather only God’s communicable attributes such as righteousness, holiness, love, dominion, intellect; glory (Kärkkäinen 2004:30–31; Gn 1:26; Dt 6:5; Eph 4:24; Col 3:10; 1 Cor 11:17). The organic flow of this reality is further considered below in the next section.
Perichorisis
The scholastic position, represented here by Thomas Aquinas (1981:1140), speaks about ‘partaking of the Divine Nature, which exceeds every other nature ... by a participated likeness’. Although, the position of this article posits a scholastic similarity (at least as held by Thomas) to Orthodoxy (Plested 2012:11, 27–28, 225), though route and methods may differ. This article sets aside the controversies of Orthodox practices of Hesychasm, and its variants whilst holding to the desired possibility of direct experiential fellowship with God by which deification is enjoyed by measures, as Paul says from glory to glory (2 Cor 3:18).
From a Reformed position, Carl Mosser (2002:38–40) finds deification in both Luther and Calvin (particularly 2 Pt). Canlis (2010:188) looks to Calvin and Irenaeus and argues that Irenaeus’s anachronistic sense of deification is helpful in removing any competitive relationship between humans and the Creator. Although admittedly ‘deconstructive concepts’ were intended to destroy Gnostic ‘radical incompatibility [laid] between heaven and earth’ this deification makes humans more like God in koinōnia (Greek) or Triune, perichoretic relationship with God, adoption presented as proof of such a deification (Canlis 2010:190, 237). If deification is in any way an issue of receiving God’s essence, it is not a matter of the incommunicable but rather only God’s communicable attributes (Kärkkäinen 2004:30–31).
Whilst agreeing with Canlis (2010:236) that deification is a matter of fellowship and relationship of koinōnia (Greek), with God, to be direct and clear, this work holds most closely to an Orthodox position that the image breathed (Gn 1:26; 2:7) into humans was the beginning, inviolate deposit of those communicable divine energies or nature of God ultimately resulting in deification (Lossky 1974:98, 110; Mantzaridis 1984:15). Thus, the transformation spoken of here is coming into a fuller expression of that which is communicable, by removing the dross caused in the fall and protracted wilful acts on display throughout human history, that opens one to fellowship or koinōnia (Greek). It is God’s communicable nature ‘[extending] to the whole human makeup, not excepting the “cloak of skin” ... penetrated by deifying grace ... what God is by nature’ (Lossky 1974:139).
Grace is within the realm of deification in perfect conformity with God. Thereby, transformation is removing that which may obscure the imago Dei from being more fully expressed in humans, without limit to one particular human facet but ‘the whole of human existence’ (Mantzaridis 1984:16). It contains an ontological eventuality of full, unhindered, and expressed imago Dei as deification in relationship and expression not incommunicable divine essence.
Calvin establishes his relational view as can be seen by a thorough review of his writings. He rejects any difference between image and likeness (Gn 1:27) as a difference between substance and qualities (Grenz 2001:166–167), stating that humans are the ‘brightest mirror’ of God’s glory (Calvin 1999:85). Canlis (2010:3, 80, 92) reaches beyond ‘brightest mirror’ and further into Calvin’s thought in which Christ brings humanity into ‘obedient communion to the Father’ by his descent from koinōnia with his Father, followed by his ascent back to the Father, bringing with him, in ascension, all of the lost. It is in this koinōnia in Christ to God that imago Dei is born and enjoyed (Canlis 2010:3, 65, 82, 85). It is a full-orbed transformation.
Full-orbed spiritual transformation
Theosis
Theosis
Amongst the main Christian bodies, the Orthodox Church, followed by elements of the Catholic Church, has been the most forthcoming in offering a theology and model of full-orbed spiritual transformation toward deification or divinisation as a full development toward koinōnia in Christ. The Orthodox Church, in fact, has been unequivocally explicit to call such a potential spiritual transformation deification or divinisation. The beginning of this process, according to the Orthodox Church, is available today, and yet they do not hold out the expectation for the main population of Christians for deification or divinisation before eternity. It seems that Orthodox theologians are united in their belief that human, culminating deification is not obtained until the eschaton with the so-called ‘third birth’, but that a very clear and firm beginning should distinguish all Christians presently (Clendenin 1994:377). The Church fathers and mothers, both early and later, have variously spoken of these experiences with God. Both the Orthodox Church and Catholic Church have owned these persons and mystical approaches in differing manners and degrees (Campbell 1907; McGinn 2005:149–157; Zizioulas 1985:38–40, 116–119).
Whoever might claim ownership, the early church fathers (e.g. Irenaeus of Lyons, Clement of Alexandria, and Origen of Alexandria) spoke of deification (McGinn 2006:397). This language better harmonises with Orthodox theology. As per Steeves (1992:806–808), in the final analysis, within the Byzantine period, Orthodoxy’s considerable mysticism, intuition, and amalgamation were firmly fixed. This was in sharp contrast to the West’s philosophical, scholastic, and forensic design (809). History also records a number of smaller bodies of Christians that have reached for this ‘glory’ (2 Cor 3:16–18). Amongst them are Friends of God, Brethren of the Common Life, Quietists, Quakers, Pietists, and the Morovians (Cairns 1981:249–250, 378–382).
Where theosis, deification, and divinisation are not explicitly addressed by these early disciples and mystics, ‘union’ with God is proposed by such as Bernard of Clairvaux, Meister Eckhart, Teresa of Avila, and John of The Cross (McGinn 2006:427–429). Hero mystics of the Orthodox Church, such as St. Anthony the Great, St. Maximus the Confessor, St. Macrina (St. Gregory of Nyssa’s sister), St. Symeon the New Theologian, and Gregory of Palamas, all left the church with examples of the spiritual life. However, their ranks are suspiciously lacking in the writings of women (Ashbrook-Harvey 2010), whilst the Catholic tradition has a number of women who left mystical writings for posterity. Examples of female Catholic writing mystics are Hildegard of Bingen, Julian of Norwich, Teresa of Avila, and Therese of Liseux. The Orthodox Church and, to a less defined degree, the Catholic Church, are the two largest bodies that have continued with these beliefs, in varying modes.
In more recent times, in no particular order, some representative mystics or contemplatives that have shaped much of the present spiritual, transformational thought and expectations are the writings of Madame Guyon, William Law, John Wesley, Evelyn Underhill, Andrew Murray, Ruth Paxon, Watchman Nee, Simone Weil, Dallas Willard, Jacob Böhme, Richard Foster, Cynthia Bourgeault, Thomas Keating, Thomas Merton, Bede Griffiths from the Benedictines, and Mother Gavriellia Papaiannis from the Orthodox. Clearly, these representatives stand on the shoulders of the scriptures, the church fathers and mothers, and those mystics and seekers who have come before (Chan 1998:82–83, 103– 109, 190; Foster & Griffin 2000:xi–xiv; Willard 1997:271–273). Some have already been cited above; nevertheless, there does not seem to be a unified theology or praxis or single guiding light.
Discussions about the extent of spiritual transformation range from the anaemic to full-orbed experience. The Church fathers and mothers have variously spoken of these experiences of God. Admittedly, the accusation of heterodoxy, aberrance, and even heresy sometimes trouble the words of these early innovators (McGinn 2006:481, 490, 511–512).
Although there is a rich and long history of mystics, seekers, and ‘common people’ simply desirous of the divine, there is no unified, broadly, accepted understanding of spirituality. What spiritual conditions or attributes of God are communicably and fully available to humans has not been clearly and thoroughly presented and made available in Christian literature. More specifically, there does not seem to be much, if anything, addressing ‘proleptic, spirituality transformation’ (PrōST). That is, what of the ‘not-yet’, if any, of these communicable conditions and attributes are available ‘now’ for humanity to enjoy of God’s restorative and progressive work of spiritual transformation?
Moltmann (1993b:216–217) says that ‘the truth of freedom is love.’ God’s love brings freedom, not constraint. Freedom constrains itself by love (Jn 14:21–24; 2 Cor 5:14). Moltmann continues that this freedom is directed toward the future in the hope of God’s coming and yet to be defined potentials. ‘In the Spirit we transcend the present in the direction of God’s future’. Such thought furthers the reality of proleptic not-yet living and draws it down in a ‘creative function’ into the now (PrōST).
Humans were originally created in the ‘image and likeness’ of God (Gen 1:26–27). This creation, in God’s image, joined with the natural world and has been expressed in both the immaterial and material worlds, that is, both ontologically and functionally, making them different than the animals of creation (Lioy 2011:86, 89). God’s ‘image’ tselem (Hebrew) ‘does not consist in man’s body which was formed from earthly matter, but in his spiritual, intellectual, moral likeness to God from whom [humanity’s] animating breath came’ (Harris, Archer & Waltke 1980:767–768). Neither does
this article enter the debate of whether ‘is’ or ‘in’ the image is the correct rendering except to say that the human being both is the imago Dei and in the imago Dei however found in this article. Although there seems to be some ‘representational’ elements in image, for example, functional dominion over the earth as consequence of being God’s vicegerents, these elements fail to address either the substantive or the relational theories of image. That is, what, if any, is the structural, essential, spiritual sameness, or possession of humans as God’s image (substantive)? Moreover, what is the relationship of humans to God and creation in order to reflect God’s image back to God and creation in those relationships (relational [Herzfeld 2005:363])?
The prior, present, and future condition of humanity is a labyrinth difficult to navigate and derive any coherent systematic that would assist this goal of God-reflection. Yet, the scriptures seem to reveal God’s desire for some large measure of relationship with his creatures as they bear God’s image in kingdom living. A primary question continues to surface regarding the extent of that relationship and image and the effects of that relationship and image upon the heart of God and the condition of humanity and creation. There is an ineffaceable drive within humans to find God. It is a reciprocated drive – a response to God who first sought and continues to seek humans – a correlate and concomitant seeking in response to God. Again, what of the ‘not-yet’, if any, of God’s communicable conditions and attributes are available ‘now’ for humanity to enjoy of God’s restorative and progressive work of spiritual transformation? Amongst the many secondary questions that can be asked regarding proleptic, spiritual transformation (PrōST), the following should be considered:
• What does God’s heart, in relationship, imply toward an image-bearing human spiritually, and what, if any, are the implications on this from the Edenic fall?
• In what measure is God actively interested in the recovery of his image in humanity as the remedy to the spiritual effects of the fall and in PrōST?
• What are the means by which God reveals or unveils his heart, truth, and intents toward creation and humanity in particular in the plan of spiritual recovery/PrōST?
• What are the transformative and soteriological implications of PrōST? • What are the possibilities, if any, to develop a unified theory regarding PrōST from the conclusions of the study?
Although these questions cannot be fully answered in this short article, the central question underlying this article is to ask whether individuals must wait for the afterlife to have purification and spiritual transformation fully or largely ‘worked out’ – that is, the possible opportunity to greatly ‘work out [one’s transformation] with fear and trembling [now]’ (Phlp 2:12–13). This article answers that God’s economy includes provisions for a present enjoyment of the imago Dei in transformation as inclusive of the life of Christ. This transformation, as the imago Christi, is to be reflected and represented by humans in time and in relation to God and creation as kingdom life in the ‘now’.
To reach the ultimate aim of this study, the prior questions must be thoroughly addressed in future research. Each of them could become a separate study. However, the central theoretical argument of this article is that humans were originally created in the ‘image and likeness’ of God (Gn 1:26–27); nevertheless, the enjoyment and expression, not the essence, of this imago Dei has been greatly blemished, marred, and damaged by a God-defying wilfulness of humanity (Gn 2:16; 3). Despite this rebellion, God desires a full restoration of the enjoyment and expression of his image. God has not forgotten his intent that humans would express him in this life as his image (Rm 8:29; 1 Cor 15:49; 2 Cor 3:18; Eph 1:11; Col 2:13; 3:10; 2 Tm 1:9; 1 Pt 5:10). Moreover, the imago Dei now carries something more – the God-man (imago Christi). God’s image in Jesus now carries the existential realities of his incarnate life toward which PrōST drives. This article should be followed by a re-examination of the conventional partitioning of the ‘now’ and ‘not-yet’ for a new balance and paradigm in expressed PrōST toward imago Dei.
Repeating, the present authors argue that imago Dei now carries something more – the God-man. God’s image in Jesus the Christ now carries the existential realities of his incarnate life toward which PrōST (proleptic, spiritual transformation) drives in the now (Rm 8:29; 2 Cor 4:4; Col 1:5). In spiritual disciplines, there is no suggestion to immanentise the eschaton. Nor is there any suggestion in this article that any effort of human creatures can introduce the kairos of God prematurely. However, ushering in some measure of the ‘not-yet’ into the ‘now’, especially as spiritual transformation is defined, seems possible. Although this article makes no claims or suggestions of dominion theology or kingdom-now proposals, the implications of PrōST suggest a measure of the not-yet now – a living in the not-yet although the kingdom has not been fully manifested and the world is not yet fully transformed as God’s kingdom. The authors are not alone in positing that ‘salvation/liberation’, as Hick argues (1996:185), is not an event to wait for until the afterlife but rather something that should be expected and entered into now.
Variegation
The approach to this transformed life is not a mixture or even a combinant. It is the tension between memory, faithfulness, preservation to what has been given and yet variegated, something original, and a departure from the prior (Caputo 1997:6). In this ‘deconstruction is treated as an hermeneutic of the kingdom of God’ as an approach to interpretation that assisted in seeing the prophetic spirit of the unpredictable and sometimes dissonant outsider—Jesus—who took a stand with the marginalised, disenfranchised, and downtrodden (Caputo 2007:26). Here may emerge a ‘unified approach’ for spiritual transformation and God-reflection.
Moreover, deconstruction occasionally supported this article by affirming, but without being self-certain and positive. Here it is not used as a position in opposition to Christianity or for that matter any other established or proofed belief or practice. Deconstruction is a disquieting tool by which to examine a stance or belief, about how not to hold too strongly any given stance or belief. It presses against seeing or holding a stance or belief as decided with too much complacency and certainty, and rather encourages permitting one’s self to be held (Caputo 2007:55–56).
The authors of this article intended that post-foundationalism enfolded deconstructive principles and the eclectic hermeneutic described above to provide space in which an understanding of proleptic, spiritual transformation (PrōST) was best gained.
Utilising an eclectic hermeneutic, this research gained an understanding of what God’s heart, in relationship, implies toward human spirituality, and what the implications of this are from the Edenic fall. Moreover, an eclectic hermeneutic affirmed that God’s interest in recovery of his image (imago Christi) in humanity and PrōST is the remedy to the spiritual effects of the fall.
Utilising an eclectic hermeneutic, the authors hope for the reader a measure of understanding of the means by which God reveals or unveils his heart, truth, and intents toward creation and humanity in particular in the plan of spiritual recovery and PrōST. To corroborate this purpose, the means and methods of God’s revelation in unveiling his heart, truth, and intents toward creation and humanity in particular toward spiritual recovery and PrōST, should be examined. Moreover, the transformative and soteriological implications of proleptic, spiritual transformation (PrōST) would follow and then determine whether a unified theory regarding PrōST emerges. This same assisted an understanding of the transformative and soteriological implications of PrōST. Utilising this eclectic hermeneutic suggested further areas of supporting study .
Conclusion
The subject of this article leads to more questions than can be answered in such a short study. However, this article did affirm the human elemental pursuit as God’s intent to fulfil this created, intrinsic human desire for spiritual transformation in the now. It seems clear that God created humans with a purpose to represent him in creation and through intimate relationship and that in imago Dei. Perhaps it is as simple as Calvin (2006:62) suggests when he says the ‘most perfect way’ to seek God is not to attempt to satiate one’s curiosity by attempting to probe and investigate his essence, but rather to adore and meditate him as can be seen in his great works. It is by these works that God is close and known to his children, and by which he communes with his creatures (ICR 1.5.9).
Additionally, as already stated, Moltmann (1993b:216–217) says that ‘the truth of freedom is love’. God’s love brings freedom, not constraint. Freedom constrains itself by love (Jn 14:21–24; 2 Cor 5:14). Moreover, Moltmann continues that this freedom is directed toward the future in the hope of God’s coming and yet to be defined potentials. ‘In the Spirit we transcend the present in the direction of God’s future’. Such a thought furthers the reality of proleptic not-yet living and draws it down in a ‘creative function’ into the now (PrōST). This article answers that God’s economy includes provisions for a present enjoyment of the imago Dei in transformation as inclusive of the life of Christ. This transformation, as the imago Christi, is to be reflected and represented by humans in time and in relation to God and creation as kingdom life in the ‘now.’
This relationship (koinōnia) is intended to lead to full expression of God’s heart in a perichoretic experience of PrōST (proleptic, spiritual transformation). The primary aim of this article answered that individuals do not need to wait for the afterlife to have purification and spiritual transformation fully or largely ‘worked out’. That is, the eventual demonstrates that PrōST, an experience of transformation and kingdom life usually reserved for heaven in eternity, is greatly available today. This ‘not- yet’, experienced ‘now’, ushers in the kingdom life and a glorification of God in his creation especially in human beings in prolepsis. A deeper examination of God’s heart in these matters will be considered in a follow-on article scheduled to appear in this journal.
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