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The Love of God: A Canonical Model
2015 Readers' Choice Award Winner - "For God so loved the world . . ." We believe these words, but what do they really mean? Does God choose to love, or does God love necessarily? Is God's love emotional? Does the love of God include desire or enjoyment? Is God's love conditional? Can God receive love from human beings? Attempts to answer these questions have produced sharply divided pictures of God's relationship to the world. One widely held position is that of classical theism, which understands God as necessary, self-sufficient, perfect, simple, timeless, immutable and impassible. In this view, God is entirely unaffected by the world and his love is thus unconditional, unilateral and arbitrary. In the twentieth century, process theologians replaced classical theism with an understanding of God as bound up essentially with the world and dependent on it. In this view God necessarily feels all feelings and loves all others, because they are included within himself. In The Love of God , John Peckham offers a comprehensive canonical interpretation of divine love in dialogue with, and at times in contrast to, both classical and process theism. God's love, he argues, is freely willed, evaluative, emotional and reciprocal, given before but not without conditions. According to Peckham's reading of Scripture, the God who loves the world is both perfect and passible, both self-sufficient and desirous of reciprocal relationships with each person, so that "whoever believes in him shall not perish, but have eternal life."
- GenresTheology
297 pages, Paperback
First published August 28, 2015
32 people are currently reading
130 people want to read
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Displaying 1 - 10 of 10 reviews
September 23, 2016
This book is very impressive. It takes an honest look at (apparently) all the passages within the Protestant canon, evaluating them in light of the prevailing and popular Christian dogmas about God's love. It is rich in scriptural evaluation, which is refreshing. It also irenic, which I find edifying. But it's also hard hitting and convicting, because it doesn't sugar coat the New Testament teaching, especially Jesus' teaching about "love." It also doesn't compromise the nature of God, in his essence, being "Love." Calvinists and Arminians, Catholics and Protestants, liberals and conservatives, open theists and determinists will all be edified and illuminated by this carefully crafted work, as long as they allow the whole canon of Scripture to shape their understanding of God's love
May 10, 2020
Takeaway’s:
1. God is deeply interested and affected by me.
2. God took an immense risk by sending Jesus to save.
3. God’s love is deeper than I ever imagined.
This book was both intellectually stimulating and biblically sound. While the language of the book is scholarly, it prompted me to worship.
There were many times I had to stop reading and meditate on what was said.
God is love. Great book.
1. God is deeply interested and affected by me.
2. God took an immense risk by sending Jesus to save.
3. God’s love is deeper than I ever imagined.
This book was both intellectually stimulating and biblically sound. While the language of the book is scholarly, it prompted me to worship.
There were many times I had to stop reading and meditate on what was said.
God is love. Great book.
This entire review has been hidden because of spoilers.
October 28, 2022
Although I don’t necessary agree with its conclusions, this is a great example of doing theology “canonically.”One of the rare cases where biblical scholarship and exegetical insights are interwoven within the context of latest dogmatic debates such as divine impassibility.
August 9, 2024
Peckham's canonical approach commends itself with a willingness to let texts speak for themselves, without the hovering shadow of a philosophical-theological system forcing texts into its mold. His position avoids the extremes of the remote, impassible God of classical theism and the suffering, evolving God of process theology. He lands in a somewhat Arminian position, arguing that God's love is free, evaluative, partly passible, and foreconditional.
August 29, 2018
A stellar, fascinating work. Highly recommended.
April 28, 2024
If you want to know how God loves you, and wants to love you: read this book!
God’s love is simply presented in ways that I don’t think I have ever understood before. Have you ever thought about how He loves you in many different ways? There are books like this, where one might want more philosophy, more theology, or more exegesis. John Peckham includes all of it! It’s systematic, thought-provoking, emotional, and thoroughly Biblical, in my opinion.
I am still not done processing it, but it’s one of those times where the most appropriate thing is to just thank God for how awesome He is! Thank you, Jesus!
God’s love is simply presented in ways that I don’t think I have ever understood before. Have you ever thought about how He loves you in many different ways? There are books like this, where one might want more philosophy, more theology, or more exegesis. John Peckham includes all of it! It’s systematic, thought-provoking, emotional, and thoroughly Biblical, in my opinion.
I am still not done processing it, but it’s one of those times where the most appropriate thing is to just thank God for how awesome He is! Thank you, Jesus!
May 16, 2020
I stumbled across the author of this book, John C. Peckham, through the Premier Christian Radio Podcast and I must admit, I truly enjoyed reading this work. It proposes a third, alternative way to two prominent extremes: a true relationship between God and humans.
On the amazon website one can find a very good summary of the book and therefore I will repost it here:
“For God so loved the world . . .” We believe these words, but what do they really mean? Does God choose to love, or does God love necessarily? Is God’s love emotional? Does the love of God include desire or enjoyment? Is God’s love conditional? Can God receive love from human beings? Attempts to answer these questions have produced sharply divided pictures of God’s relationship to the world. One widely held position is that of classical theism, which understands God as necessary, self-sufficient, perfect, simple, timeless, immutable and impassible. In this view, God is entirely unaffected by the world and his love is thus unconditional, unilateral and arbitrary. In the twentieth century, process theologians replaced classical theism with an understanding of God as bound up essentially with the world and dependent on it. In this view God necessarily feels all feelings and loves all others, because they are included within himself. In The Love of God, John Peckham offers a comprehensive canonical interpretation of divine love in dialogue with, and at times in contrast to, both classical and process theism. God’s love, he argues, is freely willed, evaluative, emotional and reciprocal, given before but not without conditions. According to Peckham’s reading of Scripture, the God who loves the world is both perfect and passible, both self-sufficient and desirous of reciprocal relationships with each person, so that “whoever believes in him shall not perish, but have eternal life.” (amazon product description)
To use the terms Peckham uses, he proposes a foreconditional-reciprocal model of love over and often against a transcendent-voluntarist model on the one hand and an immanent-experientialist model on the other hand. In less technical terms he proposes that the God-human interaction is a true relationship that is, despite some important differences, analogical to close human relationships. I am fully on board and I believe that this book is an important contribution and alternative to some of the so called “open and relational” approaches.
Nonetheless there are some minor critical points I want mention:
1. A formal critique. For my taste it has alot of repetitions. The basic argument and message of the book can be absorbed by reading the introduction and chapter nine. There one finds the essence of the book. The rest, revolving around the five terms describing love, are overlapping so much (on purpose and rightfully so) that it is sometimes tiring to read the same statements again and again. Nonetheless, in the chapters between one finds many jewels and the biblical references.
2. A second formal critique. While the core message of the book is very relational, its presentation is rather technical (e.g. the difference of objective and subjective love on page 212) and of universal and particular love on page 242). This might be on purpose and justified, however, for my taste it produces a dichotomy between the content and the form (language used).
3. A small, yet specific issue: Peckham cites Emil Brunner from time to time, yet misrepresents him due to the lack of knowledge of Brunner’s work as a whole (I assume). He cites certrain portions and puts Brunner in the camp of the transcendent-voluntarist, while Brunner has proposed a long time ago what Peckham presents in this book (see, e.g., Review: Truth as Encounter).
4. Overall I believe that Peckham almost identifies God’s love and the positive relationship. This renders some problems since then we (our response) would condition God’s love. If I understand him correctly I woud slightly disagree since the relationship is God’s love fulfilled, whereas God can still love while being displeased by the human answer and human acts (he does not withdraw his love). At least, Peckham is not entirely clear on this point and/or the term “condition” is not very helpful (see e.g. page 124, 193, 203).
5. His specific proposal of an analogy of relationship needs further work and clarification. Consequently, some of his definitions, terminologies and differentiations of the God-human relationship are not as precise as they could be.
However, these are minor points of critique given the overall value of this work.
Conclusion: An important and balanced contribution to the ongoing debate about the nature of the God-human relation.
See also this review and more on my blog: www.relavution.net/review-the-love-of-god
On the amazon website one can find a very good summary of the book and therefore I will repost it here:
“For God so loved the world . . .” We believe these words, but what do they really mean? Does God choose to love, or does God love necessarily? Is God’s love emotional? Does the love of God include desire or enjoyment? Is God’s love conditional? Can God receive love from human beings? Attempts to answer these questions have produced sharply divided pictures of God’s relationship to the world. One widely held position is that of classical theism, which understands God as necessary, self-sufficient, perfect, simple, timeless, immutable and impassible. In this view, God is entirely unaffected by the world and his love is thus unconditional, unilateral and arbitrary. In the twentieth century, process theologians replaced classical theism with an understanding of God as bound up essentially with the world and dependent on it. In this view God necessarily feels all feelings and loves all others, because they are included within himself. In The Love of God, John Peckham offers a comprehensive canonical interpretation of divine love in dialogue with, and at times in contrast to, both classical and process theism. God’s love, he argues, is freely willed, evaluative, emotional and reciprocal, given before but not without conditions. According to Peckham’s reading of Scripture, the God who loves the world is both perfect and passible, both self-sufficient and desirous of reciprocal relationships with each person, so that “whoever believes in him shall not perish, but have eternal life.” (amazon product description)
To use the terms Peckham uses, he proposes a foreconditional-reciprocal model of love over and often against a transcendent-voluntarist model on the one hand and an immanent-experientialist model on the other hand. In less technical terms he proposes that the God-human interaction is a true relationship that is, despite some important differences, analogical to close human relationships. I am fully on board and I believe that this book is an important contribution and alternative to some of the so called “open and relational” approaches.
Nonetheless there are some minor critical points I want mention:
1. A formal critique. For my taste it has alot of repetitions. The basic argument and message of the book can be absorbed by reading the introduction and chapter nine. There one finds the essence of the book. The rest, revolving around the five terms describing love, are overlapping so much (on purpose and rightfully so) that it is sometimes tiring to read the same statements again and again. Nonetheless, in the chapters between one finds many jewels and the biblical references.
2. A second formal critique. While the core message of the book is very relational, its presentation is rather technical (e.g. the difference of objective and subjective love on page 212) and of universal and particular love on page 242). This might be on purpose and justified, however, for my taste it produces a dichotomy between the content and the form (language used).
3. A small, yet specific issue: Peckham cites Emil Brunner from time to time, yet misrepresents him due to the lack of knowledge of Brunner’s work as a whole (I assume). He cites certrain portions and puts Brunner in the camp of the transcendent-voluntarist, while Brunner has proposed a long time ago what Peckham presents in this book (see, e.g., Review: Truth as Encounter).
4. Overall I believe that Peckham almost identifies God’s love and the positive relationship. This renders some problems since then we (our response) would condition God’s love. If I understand him correctly I woud slightly disagree since the relationship is God’s love fulfilled, whereas God can still love while being displeased by the human answer and human acts (he does not withdraw his love). At least, Peckham is not entirely clear on this point and/or the term “condition” is not very helpful (see e.g. page 124, 193, 203).
5. His specific proposal of an analogy of relationship needs further work and clarification. Consequently, some of his definitions, terminologies and differentiations of the God-human relationship are not as precise as they could be.
However, these are minor points of critique given the overall value of this work.
Conclusion: An important and balanced contribution to the ongoing debate about the nature of the God-human relation.
See also this review and more on my blog: www.relavution.net/review-the-love-of-god
December 5, 2015
Some theological subjects are highly controversial within Christianity, such as election, predestination, and sacramentology, to name a few. But then others would appear to be fairly straightforward, uncontroversial and standard fare; the love of God, for example. But John H. Peckham, associate professor of theology and Christian philosophy at the Seventh-Day Adventist Theological Seminary of Andrews University in Berrien Springs, Michigan, reveals the storm that swirls around this subject in his new 297 page paperback, “The Love of God: A Canonical Model”. The book is noticeably intended for academic circles, but written simply enough that a patient reader of whatever educational attainment can engage with it.
The first indication that “The Love of God” is going to be seriously scholastic is when the reader glances through the book and notices mounds of footnotes that mind-numbingly thunder across the bottom of every page. The 1,025 footnotes can be as short as a one-line notation, and as full bodied as five complete paragraphs. If the annotations were removed the book would drop in size by a third! And yet these arduous addendums on each leaf hide tasty tidbits and insightful interruptions. To get through the book profitably, the reader may have to be selective as to when he picks through the footnotes, and gloss over the rest.
Peckham’s nine chapters are packed with biblical references and scenes to make the case that the Biblical God has emotions and that these emotions are real. And from within this mix of emotions, God loves with a real love. For the author that means that God’s love for the world is freely given, not essential to his being or necessary to his existence. But also that God’s love for humankind is not unilaterally willed but “requires the free response of humans to God’s freely given love. Thus neither God nor humans love each other by necessity” (114). The author takes on two camps of thought, what he denominates the transcendent-voluntarist and the immanent-experientialist camps, and plots out his third way, the foreconditional-reciprocal model.
The transcendent-volitional arrangement holds that God needs nothing, lacks nothing, does not desire or receive anything for his on advantage. When it comes to God’s love, he is impassible (without passions), so that his love is an act of his will, not to scratch some itch he has or fill up any lack (16-26). God’s love “is freely, sovereignly willed and unmotivated beneficence. God freely bestows love on all but also decides to love only some unto salvation (election love)” (89).
In the immanent-experientialist configuration God is in the process of becoming within relationships; the knower is changed by what is known. God is partially dependent and independent, being determined and self-determining; he is the moved-mover, the feeler of all feelings. Therefore, with regard to love, God is continually growing and enjoying the ever-increasing value of the world (26-31). Since God’s love is essential to himself, ontologically necessary, then his love is “universal as sympathetic, indeterministic relationship” (89).
The author’s standpoint reaches out to draw in aspects of both outlooks, guided through the grid of Scripture, to form his own synthesis. The foreconditional-reciprocal platform posits that within the God-human relationship “God’s love is (1) voluntary but not based solely on his will, (2) evaluative and deeply interested in the world, (3) profoundly emotional and passible, (4) foreconditional, but not unmerited, and (5) ideally reciprocal, that is, love relationship is universally available yet particularly enjoyed by those who freely reciprocate God’s love” (247). God has voluntarily bound his own interests, both his joy and suffering, to the welfare of the world; but he remains independent of any relationship, being perfect and self-sufficient, not growing from his relationship, and not in need of this or any other world. Nevertheless he “desires a reciprocal love relationship with each person” (278).
By the end of the book it becomes clearly obvious that one of the author’s main programs is to enter the old “Arminian-Calvinist” fray and come out clearly on the side of indeterminism, as he might call it. Peckham clearly states that, “the foreconditional-reciprocal model interprets the canonical evidence to mean that humans are called (invited) by God to be part of his elect but that humans possess the God-given ability to accept or reject God’s call and, consequently, love relationship with God” (108). This is a subtle theme that weaves through each chapter becoming more noticeable by the end of the book.
“The Love of God” is an in-depth study of the emotionality of God, his relationship to the world, and the love of God. It’s profitability is that it stimulates a renewed interest in rethinking what is meant by the impassibility of God, and especially what do we mean when we talk about “God so loved the world.” It is a worthwhile read, with the few exceptions already noted, and would make excellent material for seminary classes. I recommend the book.
The first indication that “The Love of God” is going to be seriously scholastic is when the reader glances through the book and notices mounds of footnotes that mind-numbingly thunder across the bottom of every page. The 1,025 footnotes can be as short as a one-line notation, and as full bodied as five complete paragraphs. If the annotations were removed the book would drop in size by a third! And yet these arduous addendums on each leaf hide tasty tidbits and insightful interruptions. To get through the book profitably, the reader may have to be selective as to when he picks through the footnotes, and gloss over the rest.
Peckham’s nine chapters are packed with biblical references and scenes to make the case that the Biblical God has emotions and that these emotions are real. And from within this mix of emotions, God loves with a real love. For the author that means that God’s love for the world is freely given, not essential to his being or necessary to his existence. But also that God’s love for humankind is not unilaterally willed but “requires the free response of humans to God’s freely given love. Thus neither God nor humans love each other by necessity” (114). The author takes on two camps of thought, what he denominates the transcendent-voluntarist and the immanent-experientialist camps, and plots out his third way, the foreconditional-reciprocal model.
The transcendent-volitional arrangement holds that God needs nothing, lacks nothing, does not desire or receive anything for his on advantage. When it comes to God’s love, he is impassible (without passions), so that his love is an act of his will, not to scratch some itch he has or fill up any lack (16-26). God’s love “is freely, sovereignly willed and unmotivated beneficence. God freely bestows love on all but also decides to love only some unto salvation (election love)” (89).
In the immanent-experientialist configuration God is in the process of becoming within relationships; the knower is changed by what is known. God is partially dependent and independent, being determined and self-determining; he is the moved-mover, the feeler of all feelings. Therefore, with regard to love, God is continually growing and enjoying the ever-increasing value of the world (26-31). Since God’s love is essential to himself, ontologically necessary, then his love is “universal as sympathetic, indeterministic relationship” (89).
The author’s standpoint reaches out to draw in aspects of both outlooks, guided through the grid of Scripture, to form his own synthesis. The foreconditional-reciprocal platform posits that within the God-human relationship “God’s love is (1) voluntary but not based solely on his will, (2) evaluative and deeply interested in the world, (3) profoundly emotional and passible, (4) foreconditional, but not unmerited, and (5) ideally reciprocal, that is, love relationship is universally available yet particularly enjoyed by those who freely reciprocate God’s love” (247). God has voluntarily bound his own interests, both his joy and suffering, to the welfare of the world; but he remains independent of any relationship, being perfect and self-sufficient, not growing from his relationship, and not in need of this or any other world. Nevertheless he “desires a reciprocal love relationship with each person” (278).
By the end of the book it becomes clearly obvious that one of the author’s main programs is to enter the old “Arminian-Calvinist” fray and come out clearly on the side of indeterminism, as he might call it. Peckham clearly states that, “the foreconditional-reciprocal model interprets the canonical evidence to mean that humans are called (invited) by God to be part of his elect but that humans possess the God-given ability to accept or reject God’s call and, consequently, love relationship with God” (108). This is a subtle theme that weaves through each chapter becoming more noticeable by the end of the book.
“The Love of God” is an in-depth study of the emotionality of God, his relationship to the world, and the love of God. It’s profitability is that it stimulates a renewed interest in rethinking what is meant by the impassibility of God, and especially what do we mean when we talk about “God so loved the world.” It is a worthwhile read, with the few exceptions already noted, and would make excellent material for seminary classes. I recommend the book.
April 28, 2020
Enjoyed this book! Theologically and biblically rich with some creative thinking. There’s a lot I agree with and other things I’m thinking about!
October 28, 2015
I’m being honest… after just beginning with the first chapter of Professor Peckham’s book, “The Love of God”; I seriously thought that this is going to be way over my head. But as I briefly looked over the other chapters that followed, I noticed a “Conclusion” at the end of each. I started with the “Conclusion” of the last chapter 9 and I was pleasantly surprised (after looking up a few words in the dictionary) and intrigued to know more.
I decided to continue with reading the “Conclusions” first of every chapter before going back to the second chapter (skipping the first).
I believe this book prepares the searching reader to understand God’s character, which is love, in such an amazing way that I was often brought to tears and to say a little prayer. I was most especially moved when I got to the last chapter (9), and reread its “Conclusion”. The most profound moment for me this time - was feeling God’s perfect love as I read again the very last sentence where Professor Peckham quotes from the Bible, in the Book of John.
Peckham’s volitional, evaluative, emotional, foreconditional (not altogether unconditional), and ideally reciprocal model of God’s love with the world is for me, the equation that best explains with all clarity - John 3:16. And I realized then how great and divinely magnificent - is that small word...'so'.
For me, as a Christian, I found this book to be a true awakening. It’s also an invitation into a very special relationship with God who values and loves us beyond our comprehension; however, the author helps us to see more clearly – The Love of God, through all the Scripture quotations he referenced from the Bible.
I decided to continue with reading the “Conclusions” first of every chapter before going back to the second chapter (skipping the first).
I believe this book prepares the searching reader to understand God’s character, which is love, in such an amazing way that I was often brought to tears and to say a little prayer. I was most especially moved when I got to the last chapter (9), and reread its “Conclusion”. The most profound moment for me this time - was feeling God’s perfect love as I read again the very last sentence where Professor Peckham quotes from the Bible, in the Book of John.
Peckham’s volitional, evaluative, emotional, foreconditional (not altogether unconditional), and ideally reciprocal model of God’s love with the world is for me, the equation that best explains with all clarity - John 3:16. And I realized then how great and divinely magnificent - is that small word...'so'.
For me, as a Christian, I found this book to be a true awakening. It’s also an invitation into a very special relationship with God who values and loves us beyond our comprehension; however, the author helps us to see more clearly – The Love of God, through all the Scripture quotations he referenced from the Bible.
Displaying 1 - 10 of 10 reviews