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Sonderegger summarises her view that the utterly transcendent God of Scripture can dwell with his creation and remain himself without becoming assimilated to it – just as the fire can burn without the bush being consumed.
Jan 15, 2020 · Sonderegger’s key theological commitment is to what she calls divine “compatibilism.” God and creatures do not compete over shared space. God can be present fully without displacing material creation. God can work in history without overriding human freedom. The key example for her is the burning bush of Horeb.
Sonderegger makes her controlling purpose clear from the first. Against what she deems the “anti-Hellenist” current of most modern theology, which “has shown an allergy to questions about Deity” (xi), [1] she means to find words to say what God is, and only in this way to identify who God is.
Discrete truths are proper to Gods creation, in which the truth that is God is obliquely displayed. Further, these truths do not “participate” in the truth that God is in the manner that Neoplatonism (or, for that matter, Radical Orthodoxy, Sonderegger maintains) claims it does.
Sonderegger’s sensibilities draw her to what most contemporary Christians, at least in her own tradition, find “deeply alien and unsettling” (356). She is disheartened, even grieved, by attempts to lower the stakes of theology, or worse, to domesticate God.
Dec 3, 2015 · The biblical image of the human soul is distinctly different: it is God’s gift. God has made man as inherently good, in God’s own image, i.e., with the ability to act, to make decisions, and enter into relation.
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Oct 24, 2015 · 'The Perfect Oneness of God' is the place that Sonderegger chooses to begin her doctrine of God. This is for a biblical reasons, she argues: the Shema is such a foundational truth for all of Scripture that it cannot be gainsaid.
