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Christ's Fulfillment of Torah and Temple: Salvation according to Thomas Aquinas, by Matthew Levering
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Christ's Fulfillment of Torah and Temple is a concise introduction to the Christian theology of salvation in light of the contributions of Thomas Aquinas. In this cogent study, Matthew Levering identifies six important aspects of soteriology, each of which corresponds to an individual chapter in the book. Levering focuses on human history understood in light of the divine law and covenants, Jesus the Incarnate Son of God and Messiah of Israel, Jesus' cross, transformation in the image of God, the Mystical Body of Christ into which all human beings are called, and eternal life. Taking the doctrines of faith as his starting point, Levering's objective is to answer the questions of both Christians and non-Christians who desire to learn how and for what end Jesus "saves" humankind. Levering's work also speaks directly to contemporary systematic theologians. In contrast to widespread assumptions that Aquinas's theology of salvation is overly abstract or juridical, Levering demonstrates that Aquinas's theology of salvation flows from his reading of Scripture and deserves a central place in contemporary discussions. As a Thomistic contribution to contemporary theology, this fruitful study develops a theology of salvation in accord with contemporary canonical readings of Scripture and with the teachings of the Second Vatican Council on the fulfillment and permanence of God's covenants.
- Sales Rank: #1548541 in Books
- Published on: 2002-04-15
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x 1.00" w x 6.00" l, .95 pounds
- Binding: Paperback
- 264 pages
Review
"In showing now Aquinas's doctrine of salvation focuses on the significance of Torah and Temple Matthew Levering develops a new approach to Aquinas's soteriology and Christology, Readers will find here a renewed appreciation of the value of Aquinas's theology of salvation." - Gilles Emery, O.P. professor of systematic theology, University of Fribourg, Switzerland.
About the Author
Matthew Levering is the Perry Family Foundation Professor of Theology at Mundelein Seminary.
Most helpful customer reviews
8 of 8 people found the following review helpful.
The Last Things
By Peter S. Bradley
How is it possible for Christians to affirm that Christ did not abolish the Old Law of Judaism but never practice that old law?
How are we to understand the meaning of Christ's bloody crucifixion?
Matthew Levering's "Christ's Fulfillment of Torah and Temple" provides an engaging examination of a few "last things" by way of the insights and writings of St. Thomas Aquinas. Levering's book is extremely educational in providing the basis and framework for thinking about how it was that Christ came to fulfill and complete the two touchstones of Jewish identity, the Torah and the Temple. Along the way, the reader learns a lot of practical philosophy and theology.
The book follows through those passages in the Summa Theologica in which Aquinas considers Jesus's relationship to the Torah and in Aquinas's Commentary on the Sentences by Peter Lombard which considers Jesus's relationship to the Torah. Levering's writings are very accessible to the lay reader. By reading Levering's book, the reader can come away with insights not only about the subject of Temple and Torah, but about topics that support and follow from those subjects as well. For anyone interested in the life of Christ, or who wants to know if there are answers to some fairly standard chestnuts posed by skeptics to Christians, this is an excellent resource. Moreover, Levering also deals with some surprising subjects and offers some surprising answers to some issues that the reader may not have considered, many of which I found to elicit a "gosh-wow" response in me as I was reading the book.
Levering starts with the question posed by Michael Wyschogrod's question about why, if the Old Law was not superseded, convert Jews are not permitted to practice the Jewish mitzvoths? (p. 16.) This entails a discussion of the purpose of law. Law pertains to reason, not the will. (p. 19.) Law, properly speaking, is composed of precepts that guide and direct human acts to toward the end recognized by right reason. (Id.) Human ability to recognize this is due to the participation of human reason in the divine reason. (Id.) The end fitting to human beings is happiness, which consists in the "common good" (which must be a rational good, a perfection fitted to the rational creature) of the whole community to which each member is ordered as a part. (Id.)
Law is therefore ordered to an end. The end that the Old Law was ordered was to bring man into communion with God. The Old Law was ordered to the exterior actions of man - which is not to say that they did not provide grace according to Aquinas - but an exterior ordering was not sufficient, there has to be an interior ordering of man the supernatural end of God, which ultimately is provided by the Holy Spirit. (p. 22) (Levering makes the interesting point that "The giving of this interior principle cannot be fittingly done in an external way. The God of the covenant has already shown that he does not wish to simply "zap" human beings from on high." (p. 22.))
In explaining the connection between Old Law and the New Law, which is the holy Spirit, Aquinas analyzes the Old Law by dividing it into three broad categories of precepts: Moral, Judicial and Ceremonial. (p. 25.) "Human beings are good - that is, their being is perfected - when they perfectly obey the moral precepts." (p. 25.) "The purpose or end of the law, then, is uniquely bound up in the moral precepts." (Id.) The two other kinds of precept flow from the twofold commandment of love - love of God and love of neighbor. (Id.) The ceremonial precepts define the way in which Israel is to express love of God; the judicial precepts define the way that Israel is to express love of neighbor. (p. 25.) (As a parenthetical note, Aquinas often distinguishes between the broad concepts of morality, and their particular instantiation in concrete situations. As particular concrete instantiations depended on particular concrete facts, one might understand how judicial and ceremonial precepts might change but moral precepts would not.) The ceremonial precepts prefigured Christ and therefore had their end in Christ. Because it did, it was possible for Jews to have an "implicit" faith - a faith that they did not know about - in Christ which could join them "proleptically" to Christ through the Holy Spirit (albeit the reward of the New Law becomes available only after the Passion.) (p. 23 - 24.)
Since Christ is the teleological end of the Old Law, Christ completes or fulfills the Old Law by his three-fold office of priest, prophet and king. Each of these offices matches up to the three categories of precepts. The priest fulfills the ceremonial precepts; the prophet fulfills the moral law; and the king fulfills the judicial precepts. As priest, Christ fulfills the ceremonial law by making the perfect sacrifice. As king, Christ fulfills the judicial law by instantiating perfect justice. In fulfilling the law perfectly, Christ completes the judicial and ceremonial laws in himself. (p. 66 - 69.) Levering writes:
"As prophet, he gives humankind the interior law of love that is the grace of the Holy Spirit. As priest, he reconciles humankind to God by offering himself as a holy sacrifice. As king, he reconciles himself human beings to each other by suffering for all. In this way, he perfectly fulfills and transforms Israel's Torah." (p. 79.)
Christ therefore fulfills the Old Law and establishes new precepts that have the ability to channel the grace that was prefigured in the Old Testament.
Christ also transforms the Temple into his "mystical body." The temple was the meeting place of God and man. It was therefore the place of mediation between God and man. In Christ's mystical body - which is the Church - Christ becomes the mediator between God and man, i.e., the place where God and man meet. While the mystical body is the church, and replaces the temple, since the Holy Spirit inhabits each Christian, they too become temples in a sense.
Here are a few of the "gosh-wow" topics that Levering addresses:
1. The Virgin Mary - The significance of the Temple also shows up in the doctrine of the Virgin Mary. According to Levering "as Aquinas's interpretation of 1 Kgs 8, suggests, whenever human beings manifest God's name by holy worship, this practice embodies a degree of proleptic participation in the effects of Christ's saving work, even before the actual passion and resurrection of Christ. The Virgin Mary is the preeminent example of such participation." This example flows from the fact that just as spirit of God occupied the temple, the Word occupied the womb of Mary. (p.994.) Therefore just as the temple is holy and pure, so must the Virgin Mary. "Wisdom will not enter into a malicious soul, nor dwell in a body subject to sins." Wisdom 1:4. Further, because the Incarnation constituted a "certain spiritual wedlock between the Son of God and human nature," the Virgin Mary's consent was "besought in lieu of that of the entire human nature." (p. 96.)
2. The Transfiguration - Levering also points out the notion that the Transfiguration represents an occasion of "clarity" - one of the four attributes of the resurrected body, along with agility, subtlety and impassability - which occurs when the glorification of the soul spills out into the matter of the human flesh. Levering also notes, pace Aquinas, that instances of "agility" can be found in Jesus's walking on the water, and, just as "subtlety" is found in the idea of Jesus's passing through the womb of Mary while leaving her a virgin, which prefigures the "subtlety" of Christ's being able to enter into locked rooms after the Resurrection. (p. 90.)
3. The inherent "Synergy" of the Passion. I found the following Levering's insights into the "synergy" inherent in Christ's work. Levering writes:
"Aquinas holds together these elements in a delicate balance, making manifest how Christ's passion indicates not God's wrath but God's superabundant goodness in allowing humankind (in Christ Jesus) by the exercise of free will, to possess the dignity of restoring the imago dei obscured by sin." (p. 66.)
On the other hand, while Christ is man, he is also God, and therefore his actions as a man have "divine efficacy." (p. 70.)
4. Jesus's ability to grow in knowledge - Levering also discusses the Incarnation and Christ's ability to grow in knowledge and wisdom. (p. 32.) Christ is the Wisdom of God, and as such, the Wisdom of God has the nonconceptual beatific vision. (p. 33.) This kind of knowledge is different with the infused knowledge that prophets have and the ascribed knowledge which humans develop. (p. 34, 74 - 75.)
5. The necessity of a visible church - God willed that there be a community of believers who are united in perfect worship. Since that which perfects worship is a principle interior to the person, it might seem that a visible community is superfluous. This notion is both superficial and ignores reality:
"Aquinas repeatedly invokes the principle that after sin, "the condition of human nature...is such that it has to be led by things corporeal and sensible to things spiritual and intelligible." The sacraments of the Old Law were therefore necessary to signify the future coming of Christ; likewise the New Law requires sacraments that signify Christ's past Incarnation and passion. In this regard, Aquinas cites Augustine's remake that "[i]t is impossible to keep men together in one religious denomination [nomen religionis], whether true or false, except they be united by means of visible signs and sacraments. Community, to be true, cannot be invisible." (p. 121.)
6. The New Law is primarily the grace of the Holy Spirit. (p. 122.)
7. "It is finished" - I've often seen these words used by Evangelicals to imply that Christ was speaking of the forgiveness of sins. According to Levering, the more likely meaning is that this phrase refers to the consumation of the Old Law in Christ's Passion. ( p. 51.)
8. The charity in the Passion - The following offers an insight that I had never considered before:
"Aquinas thus sees Christ's passion as the most complete human expression of charity. Indeed, he argues that even the smallest details of the passion are totally infused by charity. Christ, on the cross, remained always an active lover, even as a passive victim. This activity manifested itself most evidently in his prayer for his persecutors. Given Christ's ability to perform miracles, Aquinas can also hold that Christ's charity governed the very entrance of the nail into his flesh. Christ's charitable will must actually permit the infliction of the wounds of the crucifixion because Christ's "spirit had the power of preserving his fleshly nature from the infliction of any injury; and Christ's soul had this power, because it was united in unity of person with the Divine Word. In short, he can truly affirm that "Christ's love was greater than his slayer's malice." Although Christ's passion may seem to represent the triumph of sin, it is in fact the triumph of his charitable human will, acting as an instrument of the divine will." (p. 60.)
In all, I think that this book ought to be read by anyone with an interest in Catholicism, or Catholic apologetics, or the traditional Christian theology, or Thomism. Levering has a nice and understandable prose style. The book may be particularly valuable for Catholics who do not know the depth of their faith. Levering does a great job of breaking down and explaining Aquinas' insights for the reader.
4 of 4 people found the following review helpful.
Great contemporary introduction to Aquinas's theology of salvation!
By Matthew
Levering aims here to write an introduction to the theology of salvation in Thomas Aquinas and to show how Thomas is more biblically based than most contemporary writers. Levering argues that Christ is both the fulfillment of the Torah and the Temple.
In arguing that Christ fulfills the Law, Levering first (Chapter 1) explains the importance that Aquinas gives to law and how he relates the Old Law to the New Law. Second (Chapter 2), Levering explains Aquinas's theology of the Incarnation by balancing the Divinity of Christ and the historical development of Christ's humanity in Israel. He does this because it is necessary to know who Christ is in order to see how He fulfills the law. Finally (Chapter 3), Levering explains Aquinas's understanding of the passion of Christ as the central mystery of Christ's life. Levering shows how Christ's threefold office of priest, prophet and king fulfills, most of all in the passion, the Old Law's precepts - ceremonial, judicial and moral.
In arguing that Christ fulfills the temple, Levering focuses on the mediation of grace (chapter 4),and the mystical body of Christ both now (chapter 5) and in heaven (chapter 6). As the fulfillment of the temple, the Church (constituted by faith and the sacraments of faith) is a community of worshippers characterized by the indwelling of the Trinity through the mediation of Christ. Hence, Levering seeks to understand Aquinas on the Church (chapter 5) after having understood him on how Christ mediates grace (chapter 4). The temple, fulfilled by Christ, is ultimately fulfilled by Him in the state of glory and so lastly Levering seeks to understand Aquinas's theology of eternal life (chapter 6).
This book is certainly worthwhile for any theologian who wishes to think about the nature of Christ's saving work.
16 of 17 people found the following review helpful.
Great intro to Thomistic soteriology
By A Customer
Matthew Levering has written a clear and penetrating analyis of St. Thomas Aquinas' understanding of salvation. Levering shows how, contrary to some views, St. Thomas' view is fully grounded in a Biblical perspective that embraces both Hebrew and Christian scriptures. Those interested in learning more about Thomistic soteriology and Christian doctrine would do well to read this book.
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