Kathryn Tanner's Economy Of Grace And Economic Wealth And Grace

1628 Words 7 Pages
Introduction In her presentation of theological economy, namely, the economy of grace, Kathryn Tanner investigates the practical implications of her incarnational dogmatic enterprise. I concur with Tanner’s claim of the urgent need of an economy of grace as I take into account the ever-growing gap of wealth between the rich and the poor as well as the Global North and the Global South. Furthermore, as George Harvey rightly diagnoses, it seems to be the unbridled desire for private possession in the capitalist market that resulted in the housing bubble, which eventually “destroyed the capacity for many to acquire and sustain their access to housing use values.” (George Harvey, 21). To top it all, the housing market crash triggered a …show more content…
Brief Exploration of Tanner’s “Economy of Grace” and Its Theological Ground
1. The Relationship between Economic Wealth and Grace In her understanding of the correlation between theology and economy, Tanner prefers Bourdieu’s “homologies or structural parallels” to the direct correspondence between theology and economy. In this view, economic principles are not directly and universally applied to other realms of human life, and the latter are not reduced to the former. For instance, in the field of art, artists are to be interested in “being disinterested in money” in order to create a highly reputed masterpiece. Also, the parallels between different fields remain flexible because each field goes through certain forms of change in the flux of history. Thus, in this scheme Bourdieu avoids de-historicizing human society For these reasons, Bourdieu’s perspective introduces us to the fact that there can be different fields that do not strictly follow the economic rule of maximization of profits that rational-act theorists hold in economics.
2. The Two Principles of Theological Economy Based on the
…show more content…
However, this is not the case! While endorsing Cyril’s concept of the hypostatic union of Christ, Tanner paradoxically abnegates Cyril’s theopaschitic position. Tanner takes an explicitly non-kenotic approach to the incarnation of Christ. That is, God does not give up or sacrifice anything of God’s own in the incarnation. The hypostatic union is the process of divinity’s perfection of humanity in the person of Christ without any self-sacrifice to the divine nature. For this reason, the reader of Tanner faces a paradox in her Christological

Related Documents