Jesus' Revelation of His Father: A Narrative-Conceptual Study of the Trinity With Special Reference to Karl Barth

Trinity Journal, Fall 2007 by Fuhrmann, Justin M

Damon W. K. So. Jesus' Revelation of His Father: A Narrative-Conceptual Study of the Trinity With Special Reference to Karl Barth. Paternoster Theological Monographs. Waynesboro, Ga.: Paternoster, 2006.348 pp. $63.45.

So's Jesus' Revelation of His Father takes a narrative-critical approach to Matthew, basing the Trinity in Jesus' life. The Trinity (ch. 6) and the relationship between the two natures of Christ (ch. 7) can only be formulated through Jesus' words (ch. 3) and deeds (ch. 4). Jesus as the divine Lord (Matt 3:3) reveals both his Father and his relationship with his Father by means of mutual communion in the Spirit (Matt 11:25-30).

In chs. 3-4, So examines Jesus' words (Matthew 5-7) and actions (Matthew 8-9). The Sermon on the Mount points to Jesus' revelation of his Father (and his relationship with his Father) in the expression "Abba" (6:9); the radical righteousness of God, expressed in the antitheses (5:21-48); and the Lordship of God, expressed in Jesus' exercise of divine authority, transforming the Torah. So also examines Jesus' actions, crossing societal barriers (8:1-4, 5-13; 9:9-13), thus revealing God's "undiscriminating compassionate and radical love on earth" (p. 115).

In ch. 5, So examines the relationship between Jesus and the Spirit. He critiques the Spirit Christology of Dunn, arguing that he fails to acknowledge Jesus' exercise of divine authority. Though the Spirit is present (12:28), Jesus never appeals to the authority of the Spirit (p. 170). Rather, he exercises his own sovereign authority, delegating the Spirit to his disciples (10:1). Thus, Jesus is Lord over the Spirit (p. 190).

In ch. 6, So discusses the doctrine of the Trinity. After critiquing the Spirit Christologies of Dunn, Lampe, and Irving he argues for the unity of Logos and Spirit Christologies in the manner of Barth. He argues for a Logos Christology, which emphasizes the divine authority of Jesus, as well as a Spirit Christology, which emphasizes the Spirit's role as the communing presence between the Father and the Son (pp. 255-62, 274-78).

In ch. 7, So addresses the relationship between Jesus' divine and human natures. For Jesus' revelation of his Father to occur, there must be conformity between the spirit of Jesus, the spirit of the divine Son, and the spirit of the Father (pp. 280-88). The concept of authority is bound to the person Jesus, not his mode of existence; the person Jesus, in the move from divine existence to human existence (incarnation), maintains sovereign authority (pp. 297-98).

So offers a thoughtful, provocative study, which has potential for making a significant impact in a variety of topics (Matthew, Trinity, Christology, pneumatology, revelation, and Barth). He masterfully interweaves exegetical engagement with theological discussion, demonstrating the possibility of deriving theological implications from the biblical text. As such, he provides a powerful model of how theology should be done. At times, however, So reads his pre-conceived theology into the text, particularly in his discussion of the Spirit in 11:28-30. Nevertheless, this book is required reading for anyone looking to do research in these fields.

Justin M. Fuhrmann

Trinity Evangelical Divinity School