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Irresistible Beauty: Beholding Triune Glory in the Face of Jesus Christ
What hath beauty to do with systematic theology? In this new monograph, Samuel G. Parkison explores this question by examining the relationship between Christ’s divine beauty and regeneration and faith. Building on recent scholarship in (a) theological retrieval of the Christian tradition, and (b) Protestant developments in theological aesthetics, this project is concerned with soteriology’s aesthetic dimension. While many today may consider beauty a mere matter of preference, glibly assuming that “beauty is in the eye of the beholder,” Parkison pushes fiercely in the opposite direction, dignifying beauty by recognizing its objective value—a feature of aesthetics that has fallen on hard times since the so–called Enlightenment, and the subsequent “uglification of culture” (as Sir Roger Scruton put it).
In this doxologically flavored, dogmatically charged work, Parkison pulls from a variety of disciplines to demonstrate Christ’s beauty, and the relevance of Christ’s beauty on Christian theology. Irresistible Beauty is the work of a synthetic generalist. It is not strictly a work of exegesis, though it will stand firmly on exegetical findings. It is not strictly a work of biblical theology, though it will be biblical–theological. It is not strictly a work of historical theology, though it will engage in theological retrieval of the church’s history. It is not strictly a philosophical work, though, driven by a love for wisdom, it will be irreducibly philosophical. Thus, this is a systematic–theological work in the full sense of the term—informed and shaped by these disciplines and informing and shaping the pursuit of them.
Irresistible Beauty is sure to stimulate readers who enjoy a wide range of the philosophy of beauty, metaphysics, Classical Christian Theism, biblical theology, and a Protestant Reformed conception soteriology are all dealt with in this dense theological work. Parkison also converses with some of the greatest minds of Christian history (e.g., Athanasius, Hilary of Poitiers, Gregory of Nazianzus, Gregory of Nyssa, Basil the Great, Anselm, Thomas Aquinas, Francis Turretin, John Owen, Jonathan Edwards, Herman Bavinck, Hans Urs von Balthasaar), making Irresistible Beauty a stimulating work for many a reader.
In this doxologically flavored, dogmatically charged work, Parkison pulls from a variety of disciplines to demonstrate Christ’s beauty, and the relevance of Christ’s beauty on Christian theology. Irresistible Beauty is the work of a synthetic generalist. It is not strictly a work of exegesis, though it will stand firmly on exegetical findings. It is not strictly a work of biblical theology, though it will be biblical–theological. It is not strictly a work of historical theology, though it will engage in theological retrieval of the church’s history. It is not strictly a philosophical work, though, driven by a love for wisdom, it will be irreducibly philosophical. Thus, this is a systematic–theological work in the full sense of the term—informed and shaped by these disciplines and informing and shaping the pursuit of them.
Irresistible Beauty is sure to stimulate readers who enjoy a wide range of the philosophy of beauty, metaphysics, Classical Christian Theism, biblical theology, and a Protestant Reformed conception soteriology are all dealt with in this dense theological work. Parkison also converses with some of the greatest minds of Christian history (e.g., Athanasius, Hilary of Poitiers, Gregory of Nazianzus, Gregory of Nyssa, Basil the Great, Anselm, Thomas Aquinas, Francis Turretin, John Owen, Jonathan Edwards, Herman Bavinck, Hans Urs von Balthasaar), making Irresistible Beauty a stimulating work for many a reader.
- GenresTheology
353 pages, Kindle Edition
Published November 10, 2022
6 people are currently reading
91 people want to read
About the author
Samuel G. Parkison
8 books189 followersSamuel G. Parkison (PhD) is Associate Professor of Theological Studies at the Gulf Theological Seminary in the UAE. He is also the Director of Publishing at Credo Magazine. He is the author of several books, including To Gaze Upon God (IVP Academic, 2024) and The Unvarnished Jesus (Christian Focus, 2025).
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Displaying 1 - 10 of 10 reviews
December 26, 2022
Might be a bit biased… 😎
December 24, 2022
Irresistible Beauty is a well-argued work that deepens traditional, Reformed notions of regeneration and faith. Without replacing the traditional categories, Parkison argues for an aesthetic dimension to soteriology. He writes, “The fiducia component of saving faith therefore has an accompanying aesthetic aspect; it involves the existential recognition of Christ’s infinite beauty” (15). Thus, for Parkison, and the theologians he invokes along the way, divine beauty is an important layer of saving faith. When God’s Spirit regenerates a sinner, He gives them the necessary faculties to behold the (Christ-mediated) beauty of the Triune God. Overall, Parkison offers a clear and compelling argument for the centrality of divine beauty in our understanding of faith.
Parkison is right to point out that his work fills something of a lacuna in the theological field, especially the Reformed evangelical field. He consistently points to Jonathan King’s fantastic The Beauty of the Lord, which is really the only work like Parkison’s, though it is a biblical-theological treatment. Parkison’s is systematic-theological, in the vein of the Evangelical retrieval moment, stimulated, in part, by the late John Webster’s project to foreground God and His work as the central subject matter of theological inquiry. Thus, some will read Parkison’s work and wonder why his work is, at times, indirectly getting at the question of beauty. In reality, his work is rightly ordered, first exploring divine metaphysics and God’s inner life as the ground for all talk of beauty. This second chapter is, frankly, one of the most significant and unique theological contributions. It demonstrates how God’s simplicity leads us to God’s unchanging, perfect, and plenitudinous life, and “as such, He is the eternal gratuitous source of life and love, and from this overflowing ad intra beatitude, He creates” (83). Indeed, one of my favorite insights from Parkison is that he tethers the doctrine of divine beatitude to divine beauty. What we recognize in God’s Beauty is God’s own delight in Himself, that same delight into which He calls us. Similarly, this chapter demonstrates the fruit of the relationship between metaphysics and theology. Some of the more promising elements of the retrieval movement are on full display in Parkison’s work.
Because some of these categories will be foreign to many Protestants, Parkison rightly includes a (necessarily) long chapter on Reformed soteriology, connecting the covenant of redemption, historia salutis, and the ordo salutis. In this chapter, he demonstrates how his thesis is “not a deviation . . . but rather an accentuation [of Reformed soteriology] through the lens of aesthetics” (205). Though it is a lengthy chapter, the payoff is enormous: there is no trade-off between the traditional Reformed categories and Parkison’s thesis. In fact, they’re mutually enriching. Thus, the Reformed should only feel invigorated and stimulated to follow Parkison’s insights here, especially given how he derives these insights from within the Reformed tradition.
Following this chapter, Parkison sources his argument in sustained exegesis of 2 Corinthians 3:12-4:6, reminding theologians that reflection on the biblical text is fundamental to the theological task. He argues that the glory of Christ, which the Spirit enables us to see, is the same divine glory as the Father and Spirit. Moreover, that there is an aesthetic dimension to belief means there is an aesthetic dimension to unbelief, too. "Unbelief is caused in part by an inability to perceive Christ's glory as beautiful" (180). This corresponds to how Paul and the Psalms talk about the deadening effects of sin. It makes us unable to (spiritually) see and taste that which is Good. Conversely, creaturely participation in the Triune God's beatitude is the Christian's portion, which is vivifying and stimulating. Fundamental to this is a re-tooled understanding of illumination, which is wide enough to describe creaturely reading of Scripture, which the Spirit blesses and sanctifies: "[Christians] read in light of the glory of Jesus Christ, which has shone in their hearts soteriologically and now emanates from Scripture as they read" (193).
One of the great things about this book is that it naturally opens up other vistas of work, ones I hope Parkison will eventually take up. For example, how is the Christian's aesthetic sense grown, exercised, and stimulated? Where does art, poetry, or literature fit into Christian discipleship? How ought divine beauty impact pedagogy? What does a distinctively Reformed aesthetic look like? Perhaps most importantly -- How ought this dimension impact Christian preaching? Fortunately, so much in Parkison’s work points to our theological forebears as exemplars. I think there is more historical retrieval work to be done on Medieval theologians like Bonaventure, Bernard, Hugh of St. Victor, and Catherine of Siena. This is especially true of Hugh, the aptly named “Second Augustine,” whose theological reflections on beauty and wisdom are rightly summed up as “trinitarian aesthetics.” Fortunately, Parkison’s fourth chapter, the chapter-long excursus in Reformed soteriology, demonstrates how we can keep our Reformed bona fides and still acknowledge an aesthetic dimension to regeneration and faith. Scholars like Parkison, who sensibly and sensitively demonstrate the profundities of the Christian tradition while maintaining (and defending!) the genuinely positive recoveries of the Reformation, are the future of the retrieval movement. May God increase their tribe.
Parkison is right to point out that his work fills something of a lacuna in the theological field, especially the Reformed evangelical field. He consistently points to Jonathan King’s fantastic The Beauty of the Lord, which is really the only work like Parkison’s, though it is a biblical-theological treatment. Parkison’s is systematic-theological, in the vein of the Evangelical retrieval moment, stimulated, in part, by the late John Webster’s project to foreground God and His work as the central subject matter of theological inquiry. Thus, some will read Parkison’s work and wonder why his work is, at times, indirectly getting at the question of beauty. In reality, his work is rightly ordered, first exploring divine metaphysics and God’s inner life as the ground for all talk of beauty. This second chapter is, frankly, one of the most significant and unique theological contributions. It demonstrates how God’s simplicity leads us to God’s unchanging, perfect, and plenitudinous life, and “as such, He is the eternal gratuitous source of life and love, and from this overflowing ad intra beatitude, He creates” (83). Indeed, one of my favorite insights from Parkison is that he tethers the doctrine of divine beatitude to divine beauty. What we recognize in God’s Beauty is God’s own delight in Himself, that same delight into which He calls us. Similarly, this chapter demonstrates the fruit of the relationship between metaphysics and theology. Some of the more promising elements of the retrieval movement are on full display in Parkison’s work.
Because some of these categories will be foreign to many Protestants, Parkison rightly includes a (necessarily) long chapter on Reformed soteriology, connecting the covenant of redemption, historia salutis, and the ordo salutis. In this chapter, he demonstrates how his thesis is “not a deviation . . . but rather an accentuation [of Reformed soteriology] through the lens of aesthetics” (205). Though it is a lengthy chapter, the payoff is enormous: there is no trade-off between the traditional Reformed categories and Parkison’s thesis. In fact, they’re mutually enriching. Thus, the Reformed should only feel invigorated and stimulated to follow Parkison’s insights here, especially given how he derives these insights from within the Reformed tradition.
Following this chapter, Parkison sources his argument in sustained exegesis of 2 Corinthians 3:12-4:6, reminding theologians that reflection on the biblical text is fundamental to the theological task. He argues that the glory of Christ, which the Spirit enables us to see, is the same divine glory as the Father and Spirit. Moreover, that there is an aesthetic dimension to belief means there is an aesthetic dimension to unbelief, too. "Unbelief is caused in part by an inability to perceive Christ's glory as beautiful" (180). This corresponds to how Paul and the Psalms talk about the deadening effects of sin. It makes us unable to (spiritually) see and taste that which is Good. Conversely, creaturely participation in the Triune God's beatitude is the Christian's portion, which is vivifying and stimulating. Fundamental to this is a re-tooled understanding of illumination, which is wide enough to describe creaturely reading of Scripture, which the Spirit blesses and sanctifies: "[Christians] read in light of the glory of Jesus Christ, which has shone in their hearts soteriologically and now emanates from Scripture as they read" (193).
One of the great things about this book is that it naturally opens up other vistas of work, ones I hope Parkison will eventually take up. For example, how is the Christian's aesthetic sense grown, exercised, and stimulated? Where does art, poetry, or literature fit into Christian discipleship? How ought divine beauty impact pedagogy? What does a distinctively Reformed aesthetic look like? Perhaps most importantly -- How ought this dimension impact Christian preaching? Fortunately, so much in Parkison’s work points to our theological forebears as exemplars. I think there is more historical retrieval work to be done on Medieval theologians like Bonaventure, Bernard, Hugh of St. Victor, and Catherine of Siena. This is especially true of Hugh, the aptly named “Second Augustine,” whose theological reflections on beauty and wisdom are rightly summed up as “trinitarian aesthetics.” Fortunately, Parkison’s fourth chapter, the chapter-long excursus in Reformed soteriology, demonstrates how we can keep our Reformed bona fides and still acknowledge an aesthetic dimension to regeneration and faith. Scholars like Parkison, who sensibly and sensitively demonstrate the profundities of the Christian tradition while maintaining (and defending!) the genuinely positive recoveries of the Reformation, are the future of the retrieval movement. May God increase their tribe.
January 6, 2023
With my usual disagreements with Calvinism notwithstanding, this is a helpful treatment of a theological account of beauty. It covers subjects as broad as divine simplicity and Trinitarian theology, the ordo salutis, and Christology.
February 7, 2025
This volume in the R.E.D.S. series blends together theology and doxology in an absolutely gripping manner. I found myself worshipping throughout.
The strength of this volume lies in his crystal clear communication of a Christian metaphysic as articulated in the Great Tradition. This provides the framework necessary to grasp the beauty of the Triune God in Christ. Furthermore, this aids a fresh recapitulation of classical theism, particularly in regards to the attributes of God and the Incarnation.
The other strength lies the relationship between beauty and salvation, demonstrating the relationship in several aspects of the ordo salutis. This produces an effect that can be best described as experiential - a much needed quality in theology today.
I would encourage everyone (especially pastors) to grab this volume. It will lead you deeper into the beauty of Christ.
The strength of this volume lies in his crystal clear communication of a Christian metaphysic as articulated in the Great Tradition. This provides the framework necessary to grasp the beauty of the Triune God in Christ. Furthermore, this aids a fresh recapitulation of classical theism, particularly in regards to the attributes of God and the Incarnation.
The other strength lies the relationship between beauty and salvation, demonstrating the relationship in several aspects of the ordo salutis. This produces an effect that can be best described as experiential - a much needed quality in theology today.
I would encourage everyone (especially pastors) to grab this volume. It will lead you deeper into the beauty of Christ.
December 7, 2024
4.5 stars. The Beatific Vision is a vital subject often overlooked by evangelicals, and Parkison does an excellent job of introducing it to an evangelical, albeit Reformed, audience. He calls us to consider our salvation in light of the beauty of the Trinity and the incarnate Christ. As I read, I was struck by how often we present Christ to the world as useful, but not as beautiful. The overt attempts to link the Beatific Vision with Calvinism seemed forced and unnecessary, which is my only critique. Parkinson argues (correctly) that the Beatific Vision forms the content of our salvation, yet (incorrectly, in my opinion) that this salvation is available only to a select few (the elect) who are regenerated by an irresistible grace in order to see it.
January 11, 2025
I was reading "Beyond the Control of God: Six Views on the Problem of God and Abstract Objects," when I was asked to teach on Isaiah 60 at my church, which made me pick up this volume. These three works have made quite the gumbo in my mind.
Parkison has given a true gift to the church in this volume. It deals with the subject clearly, and I couldn't but stop and praise God as I read. Surprisingly, it was devotional and doxological.
So, in conclusion, I recommend reading these three works at the same time. Obviously, Isaiah 60, first and foremost, but, I think, you will find yourself edified and encouraged by Parkinson's "Irresistible Beauty," even if you can't read all three at once.
B. Grizenko
Parkison has given a true gift to the church in this volume. It deals with the subject clearly, and I couldn't but stop and praise God as I read. Surprisingly, it was devotional and doxological.
So, in conclusion, I recommend reading these three works at the same time. Obviously, Isaiah 60, first and foremost, but, I think, you will find yourself edified and encouraged by Parkinson's "Irresistible Beauty," even if you can't read all three at once.
B. Grizenko
December 14, 2022
Best book on theological aesthetics I ever read. Parkison seems like a better-than-average theologian. I'd probably read another book by him, given the opportunity.
April 21, 2023
Probably muh new favorite book.
February 19, 2024
One of the most difficult books I've read, but also one of the most glorious!
Read
July 11, 2024Helps address the apparent indifference to beauty in the Reformed tradition:
Chapter 1 makes a convincing argument that we need to treasure aesthetics. Chapter 2 makes one of the best cases for the importance of metaphysics in Christianity that I have ever read! Chapter 3 beautifully addresses the Christological issues with divine beauty and particularly simplicity. Chapter 4 looks at the differences between faithful Reformed teaching on beauty and distinguishes it from the Roman Catholic understanding of beauty and aesthetics. Chapter 5 brings everything together powerfully and exegetically, looking at the Spirit's work of regeneration primarily as a revelation of beauty to the spiritual eyes of those whom God has called, pulling back the veil and revealing the Source of true beauty.
Apart from a few quibbles (particularly: (1) the emphasis on Platonic/Great Tradition metaphysics without a helpful distinction from their philosophical and hermeneutical pitfalls, and (2) the unnecessary dismissiveness of the literal grammatical hermeneutic), I found this book helpful, inspiring, and encouraging—particularly when engaging with some of the arguments against modern evangelical "shallowness" of theology and tradition.
Highly recommended.
Displaying 1 - 10 of 10 reviews