Haley Goranson Jacob > Quotes

“A word of caution must be noted here. This ontological transformation that occurs in union with Christ is increasingly being referred to as theosis, a motif historically central to Eastern traditions and slowly making its way into Protestant traditions in the West.65 Within these Protestant—primarily Pauline—circles, Michael Gorman has written on this transformation as theosis.66 Gorman defines theosis as the “transformative participation in the kenotic, cruciform character of God through Spirit-enabled conformity to the incarnate, crucified, and resurrected/glorified Christ.”67 Gorman rightly emphasizes the role of the Spirit in this transformation, but, with Macaskill, I question Gorman’s theological use of the term theosis and the interplay between becoming “like Christ” and “incorporation into the divine identity.”68 Participation in Christ does not blur the ever-present distinction between God in Christ and believers in Christ. The glory in which believers participate is not innate to themselves; it originates in God alone and is received only as a gift from God in union with Christ.”
― Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans

“We stopped resembling the Creator and started resembling the creation. We became sub-human.”
― Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans

“As those with the unique image-bearing vocation, humans share in the glory of God as they rule over his good creation.”
― Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans

“A more defensible position, I suggest, particularly with regard to the glory of Adam or humanity in Psalm 8 but also elsewhere, is recognizing the possibility that the glory can be understood in terms other than splendor. As I made clear in the previous chapter, within the LXX the glory or glorification of humans is rarely presented as splendor. Rather, it is almost exclusively presented as man’s honor or exalted status and is very often associated with a position of authority or rule.83 When Adam’s glory is understood as honor that is associated with a status of rule and is viewed coterminously with his vocational rule as bearer of the image of God, then Psalm 8 and its significance for Pauline Christology and anthropology become unmistakable.”
― Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans

“All God-talk, all theology, even ours, is metaphorical, describing God in terms that properly belong to the human sphere. It cannot be otherwise, as human words, like human thought, belong this side of creation, and cannot begin to describe its other side, God as he is in his own interior life. Such knowledge as we have of God is not of God as he is, but as he shows himself towards human beings. . . . When we say that God saves, redeems, pities us, is our Father, our shepherd, our King, we are using metaphors or images drawn from human life and experience. In other words, we are using anthropomorphisms, ascribing to God human actions and human feelings.”
― Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans

“For example, justification, sanctification, adoption, and traditional understandings of eschatological glorification “in Christ” are all passive. In each case, it is an ontological transformation that happens in union with Christ and that implies no logically subsequent activity on the part of the believer.”
― Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans

“For Gorman, cruciformity is not limited to conformity to Christ but includes also conformity to God and the Spirit. Cruciformity means theosis, or “theoformity,”45 which is “transformative participation in the kenotic, cruciform character of God through Spirit-enabled conformity to the incarnate, crucified, and resurrected/glorified Christ.”
― Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans

“It is possible that the psalmist and Jeremiah both describe Israel’s worship of idols as an exchange of their glory for that of the idols. Following this, Morna Hooker suggests that the glory in Romans 1:23 is Israel’s, as it is in the background texts. She writes, “δόξα may here . . . refer not only to the glory which God possesses in himself, but to that same glory in so far as it was originally possessed also by man.”
― Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans

“Within Pauline terms, these participatory activities that believers share with Christ, most significantly those of dying, rising, suffering, and sharing in glory,70 are presented primarily through Paul’s use of σὺν as an independent preposition and σὺμ-/σὺν-compounds.”
― Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans

“No strong evidence supports the idea that only the pagan world should be read in these verses.”
― Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans

“Daniel Powers titled his 2001 dissertation Salvation Through Participation and yet mentioned participation no more than twice in the introduction, and not once to define the term. The case is much the same for the majority of recent scholars, particularly in reference to the relationship that exists between Christ and believers.”
― Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans

“Humanity in Adam abdicated their throne and the glory with which they were crowned, the glory of God in which they shared.148 “Falling short of” or “lacking”149 the glory of God meant for the apostle exceedingly more than Adam losing his luster. It was Adam/humanity losing his/their crown.”
― Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans

“For Paul in Romans, glory was a gift of divine grace dispensed to his dependants [sic] through the dishonour of the crucified Christ who had become their hilasterion. . . . It challenged the anthropocentric boasting of the Roman nobiles, as much as it challenged the cosmic and ancestral myths of the imperial ruler. Paul’s radical inversion of the traditional understanding of Gloria ultimately changed the face of Western civilization by enshrining humility as the distinguishing sign of a truly great and successful man.”
― Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans

“in scholarly and lay circles alike, Paul’s references to Christians’ glory and glorification are too often understood either on the basis of preconceived cultural notions of glory as splendor or radiance or on the basis of assumed lexical definitions of glory as the presence of God manifested in light phenomena. Unfortunately, this notion of glory has affected the message of redemption in Romans and thereby also the meaning of “conformed to the image of [God’s] Son” in Romans 8:29b. Romans 8:29b can be understood only when the motif of glory in its surrounding context (especially Rom 5:2; 8:17, 18, 21, 30) is properly understood within the larger context of Romans and within the parameters of its use in Jewish literature set in the previous chapter.”
― Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans

“we should not be surprised to discover that Paul’s references to glory in Romans imply references to one’s honor or status.”
― Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans

“will argue here that throughout the letter there is an implied narrative of glory, a narrative that begins with humanity forsaking the glory of God, that is, humanity’s purposed identity and vocation (Rom 1:23; 3:23) and God’s people receiving again the glory of God (Rom 2:7, 10; 5:2; 8:17, 21, 30; 9:23). This narrative of glory forms the heart of the meaning behind Paul’s dense phrase “conformed to the image of [God’s] Son.”
― Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans

“Moreover, in each text Israel is described as becoming subject to the nations (Jer 2:14-16; Ps 105:41-42, 46 LXX) because of their “exchange of glory” (i.e., worship of idols). The reader can assume on this basis that Israel’s glory was their honorable position as rulers over the land they were to possess (Lev 20:24; Num 33:53; Deut 5:31-33; see esp. Deut 28:63-64; 30:5, 16-18; Josh 23:5).168 Israel forsook that created purpose by submitting themselves to idols and thus to other nations (see Sir 49:5). As with that of all humanity in Adam in Romans 1:23, the nature of Israel’s glory was their honorable status associated with dominion and authority.”
― Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans

“Keesmaat suggests: “Given . . . Paul’s use of Psalm 8 in 1 Cor. 15:27, it is quite possible that Paul linked the glory of humanity with humanity’s rule over creation. As Romans 8 progresses we discover that this is indeed the case.”
― Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans

“Lord of glory,” within Roman kingly and political ideologies, would naturally imply to Gentile converts the true King who has true power, honor, supreme dominion, as Harrison implies in his rhetorical question: “What would Paul’s gospel of the ‘Lord of glory”
― Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans

“This is the glory, the honor, that man rejects and forsakes for another (Rom 1:23, 25), and the glory of God in which all humans were created to participate but have chosen instead to forsake by rejecting their created purpose.”
― Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans

“Alice and Humpty-Dumpty’s differing uses of glory illustrate the difference between what Saussure called langue and parole, or language and speech. “Langue refers to the system of rules and conventions which is independent of, and pre-exists, individual users; parole refers to its use in particular instances.”28 The question that follows is whether parole is limited to langue or whether it has the capacity to transform langue. The importance of this question will be recognizable in our examination of the Old Testament below.”
― Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans

“In Psalm 8, for example, when the psalmist writes that the son of man is “crowned with glory and honor,” he is not implying that the son of man is given a pretty hat to wear; he is explicitly stating that the son of man is given the status and thereby function of a king.”
― Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans