A Prominent Theologian Explores What It Means to Be Human
Preeminent scholar and theologian Ingolf Dalferth offers mature reflections on what it means to be human, a topic at the forefront of contemporary Christian thought. Dalferth argues that humans should be defined not as deficient beings--who must compensate for the weaknesses of their biological nature by means of technology, morals, media, religion, and culture--but as creatures of possibility. He understands human beings by reference to their capacity to live a truly humane life. Dalferth explores the sheer gratuitousness of God's agency in justifying and sanctifying the human person, defining humans not by what we do or achieve but by God's creative and saving action. In the gospel, we are set free to interact with the world and creation.
Ingolf U. Dalferth (DrTheol, University of Tübingen), the author of twenty books, is Danforth Professor of Philosophy of Religion at Claremont Graduate University in Claremont, California. He is also professor emeritus in the faculty of theology at the University of Zurich.
The first 40 pages of this book were beyond fascinating, which constitutes the whole of my 2 star rating. They set up what should have been an interesting read by discussing passivity, possibility, and modes of existence, and makes some key insights into what it means to be human. I will make future reference to the book for the sake of these pages, and for that it has value.
However, the rest of the book was hugely disappointing. The description promised a discussion regarding the "divine/human relationship" from Scripture, but, this is not really what Dalferth delivers. He offers an account of ideas far more through Luther's interpretation of Scripture than from Scripture itself, and at very few points does he make any attempt to justify either his or Luther's interpretation of these ideas using biblical texts. This leaves him open to a great degree of criticism. For example, he uses Luther's account of passivity, which has been effectively challenged at multiple points. Also, he discusses the concept of "faith" from Luther's perspective, but multiple studies have demonstrated that Luther's understanding of the biblical words for faith was deficient, due to his limited sense of the semantic range of those terms. What's more, Dalferth spends quite a bit of time on the concept of "gift," but gives a wholly modern account, when some very helpful studies on "gift" in the ancient world (thus, when the Scriptures were written), would have informed such a study in impacting ways.
The book had promise, and began well. But most of what was argued could have been effectively communicated in 1/3 of the space. The deficiencies, and dense language, make this a book that I would not recommend to anyone unless they were interested specifically in Dalferth's interpretation of Luther's interpretation of the related issues.