Book Review: For the Life of the World: Theology that Makes a Difference
Miroslav Volf and Matthew Croasmun. For the Life of the World: Theology that Makes a Difference. Grand Rapids: Brazos Press, 2019. Pp 196. ISBN 978-1-58743-401-3. $21.99 hardback.
For the Life aims to motivate us to focus our theology on the promotion of the “flourishing life.” The “flourishing life” is the “good life” of classical philosophy and the branch of Christian theology with which it is in conversation, broadened to encompass all humans and all creation. The authors boldly declare that the historic purpose of Christian theology is to “discern, articulate, and commend visions of flourishing life in light of God’s self-revelation in Jesus Christ” (11). The academic study of theology is in crisis today largely because it has lost this focus.
The “flourishing life” has three pieces: life going well (circumstantial), life led well (agential), and life feeling as it should (affective). While these three can be discussed separately, each influences and is influenced by the others. Contemplation of each piece is appropriate for all of us, no matter our physical well-being and/or socio-economic status, as there have been “good life” proponents and theorists throughout history who have lived under circumstances that are best described as “dire” today. Theologians therefore serve all humanity when they think through “flourishing life” mechanics and implications.
Volf and Croasmus argue that the “flourishing life” is central to the Bible’s message. The kingdom of God is both God in the world and the world with God, just as Jesus is both God with us and we with God. God’s presence fosters the flourishing of human life. The Bible offers many pictures of this ideal, from beginning to end. For example, when we read Genesis 2-3 alongside Exodus, we see that God wants liberation to result in a space in which God is present with his people, as in the final verse of Exodus, Exod. 40:34. The end of the Bible restates the idea of God present with his flourishing people by depicting a “thriving, verdant” city in Rev 21-22 (69). Perhaps most notably, the authors devote a full chapter to arguing that the “flourishing life” is central to Paul’s theology, with his explorations of peace, love, and joy respectively fitting the circumstantial, agential, and affective aspects as described above. Love motivates us to live peaceably; a peaceful state promotes joy, and feelings of joy enable us to love, so that all work together to promote flourishing.
The issue of universality can be tricky, as the authors write from an unambiguously Christian perspective. Their main argument is that modern Christianity need not be persecuting nor persecuted so that the “flourishing life” can make room for perspectives grounded in other worldviews – not just other religions, but philosophical perspectives that address the good life. Some contention among religions and worldviews is unavoidable, as each religion claims to provide the primary source of truth. But the major religions provide tools that can help us enhance cooperation, mutual learning, and social compromise. All of this is lucidly presented, but unfortunately the authors do not address the Christian imperative to preach the gospel to non-Christians, which would seem to throw a wrench into the efforts at cooperation and compromise. It is hard to proclaim to non-Christians that God works through the death and resurrection of his son Jesus Christ, who is both man and God, without fostering discord. If the answer is to simply get rid of evangelism, then the authors should say so plainly. Otherwise, we need to frankly confront the reality that attempts to get people to convert from their religion to Christianity inevitably fosters resentment among adherents of those religions.
For the Life does the Church a service by striving to push “the good life” to the forefront of Christian theology. (I’m not convinced that adding the term “flourishing life” is worth the trouble.) This certainly addresses modern felt needs in the West and elsewhere. But a manifesto, declaring a position is hardly required, as “the good life” is being discussed by others extensively. Unfortunately, while For the Life references some of the church’s historic interest in “the good life,” it only rarely interacts with modern works. For example, while For the Life notes that Rick Warren’s immensely popular Purpose-Driven Life tries to help readers experience “the good life,” it does not cite from it or offer any evaluation of Warren’s ideas. Instead, For the Life devotes considerable space (an entire chapter along with parts of others) to complaining about all that is wrong with modern theology and theologians. What is the point? It is much more useful to highlight the work of those who are trying to develop a good 21st century view of “the good life,” perhaps by exploring how its circumstantial, agential, and affective components might work today. If the goal is a serious exchange of views, then some examination of the views of others is appropriate.
Yet even with its shortcomings, For the Life is well worth reading for its model of a life worth living. Well-written and engaging, it is sure to challenge readers’ view about the purpose of human existence.
