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David Kelsey, Eccentric Existence: A Theological Anthropology (Louisville, KY: Westminster John Knox Press, 2009), pp. 1092. $79.95.

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Without doubt, David Kelsey's Eccentric Existence: A Theological Anthropology (henceforth, EE) is one of the most significant and important contributions to the field of theology from this generation of theologians. The two-volume work of over a thousand pages (really one volume bound into two books because of its size) is Kelsey's magnum opus, and arises from more than three decades of study and thought. It addresses directly and (properly) theologically central issues relating to humanity in relation to God and to creation (‘all that is not God’). This book has arisen within a theological setting of conversations with other members of the ‘Yale school’ (Hans Frei and George Lindbeck). Yet, there is a sense in which this book surpasses what that school of thought has offered thus far, not by beginning on an altogether different theological path, but by journeying further, and bringing what that theological approach has to offer to bear on one doctrinal locus in a way which the other key proponents of post-liberal theology have not yet done: Kelsey moves from discussing a theological method to using that theological method more fully and directly than has previously been the case in relation to the theological content of a single theological issue.
Cambridge University Press (CUP)
Title: David Kelsey, Eccentric Existence: A Theological Anthropology (Louisville, KY: Westminster John Knox Press, 2009), pp. 1092. $79.95.
Description:
Without doubt, David Kelsey's Eccentric Existence: A Theological Anthropology (henceforth, EE) is one of the most significant and important contributions to the field of theology from this generation of theologians.
The two-volume work of over a thousand pages (really one volume bound into two books because of its size) is Kelsey's magnum opus, and arises from more than three decades of study and thought.
It addresses directly and (properly) theologically central issues relating to humanity in relation to God and to creation (‘all that is not God’).
This book has arisen within a theological setting of conversations with other members of the ‘Yale school’ (Hans Frei and George Lindbeck).
Yet, there is a sense in which this book surpasses what that school of thought has offered thus far, not by beginning on an altogether different theological path, but by journeying further, and bringing what that theological approach has to offer to bear on one doctrinal locus in a way which the other key proponents of post-liberal theology have not yet done: Kelsey moves from discussing a theological method to using that theological method more fully and directly than has previously been the case in relation to the theological content of a single theological issue.

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