God Our Savior: Theology in a Christological Mode

by C. Norman Kraus

This volume makes a systematic theological statement in light of the unique revelation of God and humankind that has come to us in Jesus, the Messiah, as recorded in Scripture. It is the companion to the author's 'Jesus Christ Our Lord' (1987, 1990). There are chapters on Jesus Christ as the lens through which we receive theological insight, revelation, God, humanity, the Holy Spirit, the church, and last things, all understood through God's self-disclosure in Christ. From within the Anabaptist theological tradition, Kraus offers a biblically oriented alternative to rationalistic orthodoxy and to liberalism. He takes Scripture as the normative witness to the meaning of Christ, the authoritative source for theological reflection, and thus makes a thoroughly evangelical statement. Yet this evangel begins with salvation as newness of life in resurrection with Christ, not simply as juridical justification. The emphasis is on God as source of creative potential rather than on God as instigator of legal judgment. Christ, the Second Adam, the truest image of God, is both the climax of creation and the means through which humanity can attain that image and respond to God in personal relationship. Kraus views the Holy Spirit as the enlivening presence of the risen Christ, the church as the continuing saving mission of Christ, and eschatology as the victory of Christ over the powers of evil and death.

272 pages, Paperback

First published May 1, 1991

Reviews

[Steve Irby · Rating 4 out of 5]

Quarantine-Book #4:
(The cover art is a bit misleading.)

I just finished "God Our Savior: Theology in a Christological Mode," by C. Norman Kraus.

He calls his book "Jesus Christ Our Lord" the prolegomena for this book since our theological lens is the whole "Christ Event." I appreciate this because it holds His teachings together with the cross to see the rest of theology through. To show how well he sticks to this approach, his first chapter on revelation--as in special and general--is called "the Word made flesh." The person and work of Jesus Christ is the datum everything else in theology has to work from.

He holds disdain for people who begin speaking of God in the philosophical trenches rather than from the Christological heights. God is revealed in Christ more perfectly than anywhere else.

The best way I can define his articulation of the trinity is--similar to how I see Barth--a dynamic modalism. This is based also on his previous Christology. He refuses to use the traditional forms and prefers Menno Simons "power" over "person." He quotes Barth's "mode of being" with approval. Which leads me to see one God operating in three different ways simultaneously, if necessary. If I thought I was on the edge with the above it went away during his analysis of the Holy Spirit. The Holy Spirit is the immanent presence [power] of God. I read in this "personal without 'Person'."

The other two notable areas was his chapters on the Church and Eschatology tied together by the Kingdom. His treatment of the Kingdom was quite good.

If you are adverse to Neo Platonic metaphysics and creeds in/with your theology then get this and his "Jesus Christ our Lord."