Inhabiting the Cruciform God: Kenosis, Justification, and Theosis in Paul's Narrative Soteriology

by Michael J. Gorman

In this groundbreaking study of Paul's soteriology, Michael Gorman builds on his influential Paul's Narrative Spirituality of the Cross to argue that cruciformity is, at its heart, theoformity -- what the Christian tradition has called theosis or participation in the life of God. "A richly synthetic reading of Paul. . . . Gorman deftly integrates the results of recent debates about Pauline theology into a powerful constructive account that overcomes unfruitful dichotomies and transcends recent controversies between the 'New Perspective on Paul' and its traditionalist critics. Gorman's important book points the way forward for understanding the nonviolent, world- transforming character of Paul's gospel." -- Richard B. Hays, Duke Divinity School

Genres: Theology, Christian, Biblical Studies, Religion, New Testament, Nonfiction, Christianity

206 pages, Paperback

First published March 15, 2009

About the author

Michael J. Gorman (born 1955) is an American New Testament scholar. He is the Raymond E. Brown Professor of Biblical Studies and Theology at St. Mary's Seminary and University. From 1995 to 2012 he was dean of St. Mary's Ecumenical Institute.

Gorman specializes especially in the letters, theology, and spirituality of the apostle Paul. He is associated with the "participationist perspective" on Paul's theology. His additional specialties are the book of Revelation, theological and missional interpretation of Scripture, the gospel of John, and early Christian ethics. Gorman was born and raised in Anne Arundel County, Maryland, graduating from Glen Burnie High School in Glen Burnie, Maryland. He earned his Bachelor of Arts degree summa cum laude in French from Gordon College in Wenham, Massachusetts. He received the Master of Divinity and Doctor of Philosophy cum laude in New Testament from Princeton Theological Seminary, where he was also a teaching fellow in New Testament and an instructor in New Testament Greek. He has also been a visiting professor at Duke Divinity School, Regent College, Carey Baptist College (New Zealand), Wesley Theological Seminary, and two theological schools in Africa. Gorman has led several study trips to Greece/Turkey/Rome and to France/Switzerland. A United Methodist, Gorman is an active layperson and a popular teacher at colleges, seminaries, churches, and conferences representing many traditions. In the mid-2010s, despite still being a Methodist, Gorman began teaching in a Roman Catholic context. His older son, Rev. Dr. Mark Gorman, is a pastor and theologian who is also on the faculty of St. Mary's Ecumenical Institute.

Gorman is the author of nearly twenty books and more than sixty articles on Biblical interpretation and on ethics.

Reviews

[Scott Kercheville · Rating 5 out of 5]

4.5. A technical yet beautiful argument that the heart of Paul’s theology is theosis. Faith, grace, justification, sanctification, etc. are all important in Paul, but Gorman helpfully demonstrates that they should not be conceived of as the goal or heart to which Paul is aiming in his letters. The goal is theosis. The path is the cross. In my exploration of Eastern Orthodoxy, I had discovered theosis and seen some of it in Romans 8, but until teaching Romans twice over the last year with Gorman by my side, it did not occur to me just how central theosis is, and more importantly and urgently for me, that Cruciformity is the path to theosis (or is — for now — theosis).

I have needed that perspective for a long time.

Gorman does connect a couple dots that I’m still not sure about — whether due to my lack or his — and maybe he has refined his argumentation to be more solid/clear/convincing, or maybe I’ll see more clearly in the future to be able to agree or disagree. This would include language to the effect that justification and sanctification are the same, or that faith is co-crucifixion. It’s very possible I’m misunderstanding due to my limited intellect, but I would prefer based on the evidence he delineates to draw a very close and significantly overlapping relationship between these experiences, as opposed “a is b” “c is d” language. (Maybe that’s what he’s doing and I misunderstand)

But in the end Gorman’s account of what salvation is and what it means to participate in it is of immeasurable value. Now I want to read his earlier “Cruciformity” and the book that he says inspired much of this: “The Cost of Discipleship” by Bonhoeffer. Even more… now I want to teach and/or preach in 2 Corinthians. I suspect this is all over the place.

[sch]

Oct 2024. Recommended by Seraphim Hamilton.

[James Korsmo]

In this study of Pauline soteriology, Gorman focuses on Paul's "grand narrative" of kenosis, justification, and theosis as key themes for understanding Paul's view of salvation in Christ. The key text for explicating the narrative is Phil 2:5-11, where the kenosis and exaltation of Christ form the key movements in the description of Christ's incarnation. For Gorman, this narrative is key to understanding Christ, and salvation, and even more, it is key to understanding God. He sets as one of the book's key agendas the claim that "cruciformity is theoformity, or theosis," built on the foundational claim that "kenosis (self-emptying) reveals the character of God" (2). This key element of the thesis is worked out in the first chapter of the book, with a careful study of Philippians 2 and it's implications for Paul's master story. He then turns to an extended study of justification as co-crucifixion, a participation in the life and death of Christ, and specifically in Christ's covenant fulfillment. (Thus, the pistis christou debate features prominently in the chapter, as the subjective genitive reading there is an important element in the argument, though it doesn't stand or fall solely on that point.) He then turns to holiness as the actualization of justification (not some subsequent and separate movement) and closes with an argument for nonviolence as an essential part of Paul's entire viewpoint.

I greatly enjoyed Gorman's important work. It is well written and clearly argued throughout, and he demonstrates a thorough familiarity with Paul and his letters. I am extremely sympathetic to the core theological argument of the book, that kenosis not only pertains to Christ but also reveals something of the character and manner of working of God the Father as well. His chapter on justification is likewise illuminating, and I think he is convincing that theosis (as he carefully defines it) is an element in Paul's soteriology, one that is often neglected in the Western tradition. Whether "justification by co-crucifixion leading to theosis" is the one soteriological model for Paul is most certainly a more difficult argument to pull off, but at the least Gorman has demonstrated how the "crucified with Christ" language and thought patter is an important one for Paul. His chapters on holiness and nonviolence are similarly thought-provoking and challenging, and I have no doubt that this work overall provides an argument to be reckoned with. Gorman constantly brought me back to the text of Paul's letters to notice details I had previously missed while at the same time making a synthetic argument for an overarching framework that is helpful in thinking like Paul thought. So while I may not agree with him in all particulars, this is clearly a great work, and I am glad to recommend it.

[Jacob · Rating 3 out of 5]

This was an interesting read. I agree with his conclusions about theosis and incorporating different analogies of justification together. His view of theosis is that God is revealed to be a God of sacrifice and suffering in the cross, and so his body is likewise to be identified with sacrifice and suffering. These are much needed words for an evangelical community that has harbored an attitude of eye-for-an-eye attitude in the name of justice for far too long. Books like this are refreshing as they remind us of the passages in the New Testament that speak to absorbing wrongs rather than retaliating. That being said, he seems to make this idea the main teaching of Paul, which I believe goes a little too far. As it is a small book, it is definitely worth the read for anyone interested in justification and non-violence.

[Steve Irby · Rating 5 out of 5]

I just finished "Inhabiting the Cruciformed God," by Gorman.

What a wonderful book.
"That is, the real subject of Ph. 2:6-11 is divine holiness understood as kenosis, and the real subject of this poem in it's larger context is human holiness understood as participation in God's holy, kenotic, cruciform life--what we may appropriately call theosis." Pg 123

It's powerful from beginning to end. I have to get the rest of Gorman's works.

Second read:
Quarantine-Book #50:

I just finished "Inhabiting the Cruciformed God: Kenosis, Justification, and Theosis in Paul's Narrative Soteriology," by Michael J.Gorman. This is one of the few that one must read multiple times.

If anyone writes more readable biblical scholarship than Gorman I've yet to run across them. Following are some of the high spots along the way; to truly follow the logic get this book.

God is cruciformed, therefore cruciformity is really theoformity or theosis. Conformity to Christ--holiness--is participation in the life of God.

"Holiness is not a supplement to Justification but the actualization of Justification, and may be more appropriately termed Theosis [...] Nonviolenceis one of the essential marks of participating in the life of the Kenotic, Cruciformed God revealedin the cross and resurrection and narratedby Paul." p 2.

The main thrust here is that for Paul to be at one in Christ is to be at one in God; to be like Christ is to be like God; to be in Christ is to be in God. This means that cruciformity is really theoformity or theosis. "In Christ" was Pauline shorthand for in God/in Christ/in Spirit. Christocentricity is trinitarianism.

Gorman beautifully states that Ph. 2:5-11 is the centerpiece for all Pauline writing, his "master story."

While beginning with the Ph. 2 poem Gorman compares and contrasts the words God and Slave as antithetical. It sounds as though he is placing a hypostatical union spin on this (I'm in no way arguing this as I see it in scripture in places like "Lord Jesus Christ"). He then makes a case that the poem should begin with "Although"/"Because" in mind working from other Pauline writings.

Gorman points out that the Kenotic motif is common in Paul. Thought a Christian has the freedom to do X they may choose to abstain (Kenotic) for others.

"The text 'subverts and even lampoons how millions within the Roman empire took it for granted that somebody with the "form of God" should act'," p 25, quoting Crossan and Reed, "In search of Paul," p 298, who quotes Paul in Ph. 2.

Cruciform kenosis is cruciformity which is an essence attribute of God while being an expression of Divine freedom. The humility of the incarnation reveals rather than hides the Divine majesty, contra Calvin, Barth, et al.

"[A] community that lives 'in Christ' (Ph. 2:1-5) will be shaped like the story of Christ narrated in 2:6-8," p 32.

"Kenosis is Theosis. To be like Christ crucified is to be both most godly and most human. Christification is divinization, and divinization is humanization," p 37.

Justification via co-crucifixion--This seems like this will get into participatory Pauline language: "with Christ", "in Christ."

"To paraphrase Dietrich Bonhoeffer, parts of the Christian church have become enamored with cheap Justification. Cheap Justification is Justification without justice, faith without love, declaration without transformation," p 41.

What Gorman is going to show is that rather than having Paul model his soteriology via two or more models in judicial and participatory one can see Paul positing a single model named co-crucifixion.

"[T]he apostle understands faith as co-crucifixion, and 'Justification by faith' as new life/resurrection via crucifixion with the Messiah Jesus, or 'Justification by co-crucifixion,' and therefore as inherently participatory," p 44.

Justification in Paul has a vertical and a horizontal aspect best illustrated by Faith (in God) and love (of neighbor). Or another way to see this is the objective Justification that occurs in the Divine is subjectivity expressed to others.

In Paul Justification and reconciliation are co-equal and invlude forgiveness of sins and liberation from sin.

As much as Christ kenotic--cruciformed--death shows us what God is like and Justification is/involves participation in that self-emptying death of God, it is also participation in the faithfulness and love of God which is theosis or deification. Theosis is communial.

The posited Soteriological model is polyvalent in that in Paul we can see a sacrificial, redemptive and fulfillment of covenant which allows the believer to have a vertical and horizontal relationship.

Paul and holiness didn't deviate from his Jewish roots: the holinessnof God the Father is revealed in a crucified Messiah Jesus. And a people of Jesus are co-crucifixied and holy by the power of the Spirit to the glory of God the Father.

"[H]oliness, or sanctification, is not an addition to Justification but its actualization," p 111.

"Because of the resurrection of Christ, Paul comes to see the cross, not merely as a means of death, but as a means of life. He also sees Christ's resurrection by God as God's pronouncement that covenant fidelity, Justification, holiness, and opposition to evil are not achieved by the infliction of violence and death but by the absorption of violence and death," p 130.

Gorman spends time on Paul and nonviolence finding ground in Rm. 12 to show that he (Paul) would have been familiar with the nonviolent sayings of Jesus as preserved in the early Jesus community. Nonviolence is thus an essential aspect in Pauline thought and Christianity in general for theosis.

This book reminds me quite a lot of "Salvation by Allegiance Alone," by Bates.

#MichaelJGorman #MichaelGorman #Gorman #InhabitingTheCruciformGod #Kenosis #Justification #Theosis #Soteriology #Eerdmans

[David Smith · Rating 5 out of 5]

Great insights into a Pauline view of sanctification. The author is clearly able to articulate the message of Paul that soteriology is a holistic practice of theosis. I feel as if the author argument for theosis, as an alternative way of speaking about soteriology, is a new movement in the Wesleyan tradition in talking about imitating Christ. Great book for anyone wishing to fully understand the arguments and insights on the topics of soteriology of sanctification.

[John B. MacDonald · Rating 4 out of 5]

In the concluding chapter, the author states (161):

“The basic claim of this book has been that Paul’s soteriology [doctrine of salvation] is best described as theosis, or transformation into the image of the kenotic [self-emptying], cruciform God revealed in the faithful and loving … Christ [who was crucified], and that Spirit-enabled theosis is the substance of both justification and holiness.”

Although many might be intimidated by the language used, a careful reading will be richly rewarded. For instance, although “theosis” might be a new term for the reader, it is described numerous times throughout the book. At page 5, we read, “Theosis is about divine intention and action, human transformation, and the telos [end or goal] of human existence—union with God.”

In his first chapter, Gorman develops his theme by exploring the riches of Philippians 2:6-11, the well-known verses that open with Christ Jesus, “who, although he existed in the form of God, did not regard equality with God a thing to be grasped, but emptied [kenosis] Himself …”

Through this text, the author demonstrates that followers of Jesus are not merely to imitate Jesus in His self-giving; they are to participate in it through co-crucifixion and co-resurrection.

Gorman’s thoughtful approach enriched my understanding of God and salvation. For example, “if the crucified Christ is the glory and image of God, what does that say about God, and what does that say about the process of becoming Godlike?” (121)

I plan to read this book again.

This review first appeared in ‘living theology’ at johnbmacdonald.com.

[Liam Marsh · Rating 5 out of 5]

Although Irenaeus laid theosis as the basic Christian creed, the influence of the Neo-Chalcedonies moved Western theology away from the idea of theosis. Therefore, the beauty of Gorman’s book is that he deals with theosis exegetically instead of merely analytically. For Gorman, Theosis is the “….transformative participation in the kenotic, cruciform, character of God through Spirit-enabled conformity to the incarnate, crucified, and resurrected/glorified Christ” (p. 162) Because Christ participated in the essence of God, Christ entered into the incarnate state or that of the atonement. Therefore, one is justified through Christ’s faithfulness or being joined to His act of reconciliation. No longer is the First Covenant the standard of holiness but instead the crucified Lord. Our true identity is thus revealed in this perichoresis. In short, Theosis is being joined to the atoning work of Christ through reconciliation. I highly recommend this book for anyone studying the issues around Justification.

[Knut Kåre · Rating 4 out of 5]

A very interesting argument.

If you are going to read the book, I strongly recommend that you read the Introduction first and then the summary chapter. This gives you the necessary framework for understanding Gorman's project.

I sometimes struggle with the debates on Paul's theology. There are so many nuances and the different contributors tend, in my view, to overplay the differences between themselves and other authors. I found Gorman's summary chapter very helpful, because he makes it very clear and explains well where he differs from other authors.

I'm Lutheran and I enjoyed Gorman's awareness that Luther's perspective on Paul is not identical with the so-called "Lutheran perspective". If one reads Luther's explanation of the holy Baptism in the Small Catechism and then "The Freedom of a Christian", I think one will discover many points of contact between Gorman's argument and important teachings in the theological tradition I come form.

[Robert Mulley]

As titled, the book takes on subjects unfamiliar to most Western Christians; theosis and kenosis and what it means to live a cruciform life in Christ. The term "in Christ" is far more than a common religious phrase for Gorman when referencing Paul. It recognizes our taking on Jesus character as an active part of God's work of the salvation portion of justification. We, through God's Spirit, are being transformed into Christ image: not an optional add on to our faithfulness to Jesus. Gorman also emphasizes our participation / allegiance to Jesus as part and parcel of Jesus obedience to the Father; so as the son, so are His disciples. We are saved not by our faith in some replacement for our sin, but in Jesus faithfulness to the father and our faithfulness to Christ Jesus. All and all, an accessible and thought provoking exposition of Paul's writings on these subjects.

[Nick Hay · Rating 4 out of 5]

I enjoyed this book. Continuing to expand upon his exploration of the believer’s union with Christ, Gorman focuses in on justification with this volume. Some notable insights include Christ’s kenosis revealing a “kenotic” God - his self giving as expression of his divinity, Christ’s obedience to the cross as the “quintessential covenant act”, and our faith as participatory.

However, this book is a book on justification, Gorman himself calling the justification chapter the “soul of the book”. Here, he takes quite a unique path, and while some of the steps along the way are compelling, he loses me when he begins to argue that Paul was “redefining” both justification and faith.

I still think this book can be valuable for discussions of the doctrine of justification, but it wouldn’t be my first suggestion.

[Parker Friesen · Rating 5 out of 5]

Excellent book with a compelling argument.

I found it fascinating that he makes the move to non-violence as an essential part of Cruciform theosis. A necessary highlight for a world which, by and large, glorifies violence as a viable solution; whereas God reveals himself as one who, surprisingly, empties himself and absorbs violence.

Also, he does an excellent job of fleshing out the ethical implications of this proposed theology. There's nothing detached or ivory tower about it, it's textured, gritty and redemptive.

[Nick Hay]

Gorman continues his exploration of the believer's union with Christ in this volume, focusing on it's implications for the doctrine of justification. The first chapter is thought provoking and compelling, painting a picture of a God who is in His very nature "kenotic" - "Jesus' self-emptying and self-humbling [is] the display of true divinity". His explanation of Christ's obedience unto the cross as the "quintessential covenantal act", embodying obedient faithfulness to the Father and love for us, is powerful, and his pastoral heart is clear when he speaks of our participating in Christ's faith working through love. The proposal that the topic's of faith, hope, and love's point to justification is an especially noteworthy argument, given how much more prevalent it would make the doctrine of justification.

However, this is a book primarily on justification. Gorman states in the introduction that the chapter on justification is "the soul of the book". Here, he argues that justification happens by co-crucifixion. Justification is a participatory reality that restores right covenant relations and results in the certain hope of acquittal. I enjoy his discussions of our participation in Christ's "quintessential covenental act", and found pieces of the argument very thought provoking. However, I was not convinced of the "redefinition" pieces of the argument. While I agree that Paul doesn't have two different soteriological models, I am not yet convinced that Paul has redefined justification. It also seems to me like quite a stretch that faith is redefined by Paul as "co-crucifixion". Gorman presents useful arguments on justification, but I remain unpersuaded on his overall framework.

[Michael Brooks · Rating 5 out of 5]

I find this reading and understanding of Paul enriching if not wholly in line with my understanding. It has grown and expanded how I understand key themes while adding so much more to my ideas of union with Christ and the seriousness of participation.

[Darcy · Rating 4 out of 5]

Although much of what Gorman puts forward here is found in parts 1 and 3 of his trilogy (this being part 2), Cruciformity and Becoming the Gospel, his focus on theosis as the overarching goal of Paul’s spirituality and writings is of immense importance.

[Jane Burkett · Rating 4 out of 5]

The first chapter is 5 stars. The rest is probably worth 3. But it's worth it for the first chapter, which is a brilliant discussion of the Christ hymn in Philippians 2.

[Steve Bedford · Rating 5 out of 5]

Fantastic book.

[Henry]

Kind of mixed, but generally makes a good point about “Cruciformity” and kenosis as the revelation of God in Jesus Christ.

[Sean Cavender · Rating 5 out of 5]

I highly recommend Gorman’s book. It might enhance your understanding of God and help you in kingdom-leadership which is servant-leadership. I appreciated the fresh discussion on justification as crucifixion and instead of considering justification by faith alone, thinking of justification by being crucified with Christ.

[B · Rating 3 out of 5]

Chapters 1 and 4, on kenosis and non-violence, is where Gorman really shines in this book. I really enjoyed those chapters. But when it comes to the chapter on justification, the reason for which I bought this book and what he calls the "soul" of this book, things fall short. I like what he's arguing for (I think?), but it's obscured by some very bad writing.

Another reviewer, who's Orthodox himself, questioned Gorman's understanding of theosis and falls into the western understanding of things time and time again, and noted only a single Orthodox theologian, along with a convert, are listed in the bibliography. He has the basic idea down for sure, but when it comes to more specifics I certainly hope he hasn't just appropriated the language to further his own views. I do not know enough to comment either way.

He also unnecessarily and rather offhandedly points out that homosexual practice, among other acts of sexual immorality, is "at best a form of self-love, of self-indulgence that harms others and diminishes the holiness of both the individual and the community."

[David · Rating 4 out of 5]

Gorman's book is comprised of four parts that convincingly argue
1) that Paul's "master story" is one of theosis, i.e., Christian participation in the divine life of the Triune God, indistinguishable from kenosis, which
2) consists of being justified, collectively (qua Church) and individually, via the resurrected, cruciform Jesus, who revealed what it means to be fully human and fully divine.
3) Holiness is part-and-parcel of this entire process/project, and
4) non-violence is integral to it.

[Chuck · Rating 4 out of 5]

The follow up to Cruciformity. This much smaller book puts the concepts of Theosis and ongoing sanctification into understandable terms. Living the Christ life--"Although this, not this, but this" is the challenge.

Reread this for the 4th or 5th time. Always amazed at how well students respond to the material. Have even had some students voluntarily get the book and read it on their own. Hoping it helps them as much as it does me.

[Andrew · Rating 5 out of 5]

Very thorough

I gave this 5 stars because the explanation of justification was so good. It really defines what it means to be crucified with Christ. It was not easy to read. It was very technical at times and often mixed with academic references that the average reader like myself could have done without.

[Bonnie Grove]

Just diving in to this one.