Bloesch, Donald G. God the Almighty; Power, Wisdom, Holiness, Love.

Downers
Grove, Ill.: IVP, 1995. 329 pages.
Introduction
In God the Almighty, Donald Bloesch describes his understanding of a biblical
view of God and defines to the reader his approach to theology. Donald Bloesch (Ph.D.,
University of Chicago) is a professor of theology emeritus at Dubuque Tehological
Seminary in Dubuque, Iowa (back cover). He is also the author of the Christian
Foundations Collection, a seven volumes series that puts forth Bloeschs approach to
systematic theology1.
Bloesch identifies that his purpose of writing this text is for healing wounds and
building bridges[because] we are living in an age bedevilled by a crisis of truth
(Preface; 11). He states that the current emphases on God is irremediably imbalanced
and I perceive that he believes he can address this imbalance by affirming the holiness
and almightiness of God in God the Almighty (13). He specifically mentions that he
wishes to address a biblical theism that is ratically differentiated from classical
theisfrom pantheismand from panentheism (14). I believe that aside from being a
text of systematic theology, its intention could categorize this as an apologetics text
because it compares Bloeschs approach with other theological approaches. This book is
intended for anyone who has a heart to pursue a biblical understanding of God.
God the Almighty has nine chapters, and an examination of the Table of Content
suggests that this text will achieve Bloeschs purpose by exploring topics and themes
such as:

Theologys Attempt to Define God

The Self-Revealing God
Transcendence & Immanence

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Power & Wisdom

Holiness & Love
The Mystery of the Trinity
The Biblical-Classical Synthesis
The Biblical-Modern Synthesis

Summary
Chapter One introduces Bloeschs approach to systematic theology and outlines
his process for the reader. He introduces the problem in modern approach to theology as a
result of todays emphasis on Gods vulnerability rather than His almightiness (17). He
also addresses his issue with the growing tendency of focusing on God as something
impersonal rather than acknowledging Gods personal dimension (18). He outlines for the
reader the different theologies such as: the theology of hope, process theology,
Minjung theology, New Age theology (18-20). Bloesch also summarized the impact of
inclusive language on liturgy and hymnody in the church (20). The alternatives
revealed by Bloesch in Chapter One, which he categorizes as questionable alternatives,
include reinterrpretation of the doctrine of God such classical theism, pantheism,
panentheism, deism, agnosticism, dualism, theology of crisis, and neoliberalism. Bloesch
provides a brief response to each of these alternatives, and rejects them by taking an
expositional approach to return to the God of biblical revelation (29).
Chapter Two attempts to define God by first stating that it is important to
[recognize] that [theology] will always be open-ended and incomplete (32). Bloesch
outlines traditional approaches and their assertions on God, and he reinstates that God is
beyond merely a final perfection or fulfillment of various concepts (33). Although he
renounces some approaches and identifies their flaws, he affirms some philosophical
concepts such as Deus non est in genere, and Deus semper maior. In expanding on his

theological approach, Bloesch discusses issues such as Gods act and being, essence and
existence, essence and attributes, God and necessity, rationalism and mysticism,
supernaturalism and naturalism, and Gods Almightiness in Question. As conclusion of
this chapter, Bloesch reminds his readers that our God is beyond human logic. A quote
that summarizes this well is: no human mind can grasp the mystery of Gods selfabasement in human history or fully understand or appreciate the immeasurable richness
of his mercy as displayed in the agonizing suffering and death of our Lord Jesus Christ
(58).
Chapter Three address the issue of how the Almighty God reveals Himself to his
creation. Bloesch outlines various modes of revelation, including natural knowledge, God
as Elector and Persuader, and the Holy Scriptures. These modes of revelation are
explained in details. For example, Bloesch highlights that humans cannot be entirely
passive when acted on by grace (70) because God both elects people to service and
persuades them to accept and believe his gracious offer of redemption (69). He
encourages the reader to wrestle with the implications of God as a remote, benevolent
rulter who allows the world to run by its own laws or a God who is an impassible, selsufficient Absolute who attracts our wonder (71-72). He encourages readers that because
of the Almighty God as elector and persuader, human obduracy cannot finally thwart the
efficacy of Gods overflowing loveeven to the depths of hell as well as to the heights
of heaven (73).
Chapter Four explores the theme of Gods transcendence and immanence by
examining the infinite, the spiritual, the immutable, and the impassible. Once again
Bloesch addresses the problems with many different approaches in interpreting this issue.

For example, in pantheism and panentheism, God is robbed of His transcendence as He is

viewed as a God that is a superconsciousness that resides in the processes of nature or
oneness with His creation. Bloesch highlights that God must be both beneath and
abovethe latter before the former (99). Bloesch quote Barth in the chapter that God is
His own will, and he wills his own being. Thus will and being are equally real in God,
but theyare not opposed to one another in the sense that the will can or must precede or
follow the being or the being the will (100-101); this quote summarizes the methods by
which our God should be viewed as dynamic transcendence.
Chapter Five focuses on Gods power and wisdom. The concept of God as
Creator and Redeemer is meticulously integrated with God as Lord and Ruler because he
is both Wisdom and Glory. As with his previous chapters, Bloesch identifies the inherent
weaknesses and flaws of other interpretation approaches and outlines what he believes is
a more holistic approach. His approach arrives at the conclusion that the divine purpose
in creation and redemption isto communicate and manifest the eternal glory to the
whole of creation (127). By concluding the chapter with a discussion on the problem of
evil, I believe that Bloesch is suggesting that an understanding of God as Creator and
Redeemer as well as Lord and Ruler would shape our understanding and theology, and
allow readers to fully understand that the problem of evil is not willed by God but its
under his controlling power. At the conclusion of the chapter, Bloesch remarks that
theology cannot offer a fully satisfying explanation for evil, but it does point to a
spiritual solution; whats important is that the future belongs irreversibly to Jesus
Christ, for his victory over the powers of evil has already been secured (136).

Chapter Six focuses on the characters of God that exists in certain tension
holiness and love (140). Bloesch states that in some theologies Gods love triumphs over
Gods holiness, while others emphasize the reverse (140). He articulates his perspective
of Gods love and holiness as two perfections coalesce in such a way that we may speak
of the holy love of God and of his merciful holiness and seem to echo the views by
Barth and Emil Brunner (141). He states that it is only through Christ that we can
understand the unity of his mercy and holiness, and the inseparability of his love and
wrath (145). In comparing divine love with human love, Bloesch states that he is in
agreement with Nieburh in that self-love is never justified, but self-realization is allowed
as the unintended but inevitable consequence of unselfish action (150). On the other
hand, Bloesch clarifies that he has difficulty with Niebuhrs earlier theology where God
is viewed as exclusively love and thereby underplaying his holiness and majesty (151).
He explains that the difference in divine love and human love is that human love is rooted
in eros and philia whereas agape is divine love that can stream into a persons life
according to Christian perspective (146). The statement that summarizes this aspect well
is our love for God and neighbour can correspond to Gods love for us, but it cannot
duplicate this love so long as it remains an entirely human act (146). This suggests to me
that human love can emulate aspects of and provide insight for divine love, but divine
love is rooted in and from God alone. We can see and feel love, and know it is real, but in
the end, Gods love is immeasurable and incomparable beyond our understanding.
Chapter Seven serves as a discussion about the mystery of the trinity. As with
other chapters, Bloesch engages the biblical basis of the Trinity as well as critiques
historical developments that were problematic. He provides an overview of contemporary

reassessments but again, demonstrates their limitations. In the middle portion of this
chapter, Bloesch states that the doctrine of the Trinity does not contradict Hebraic
monotheism but deepens and enriches itFather, Son, and Holy Spirit are symbols that
correspond not to the inner feelings or experiences but to ontological realities (184-185).
He warns that denying the Trinity would lead to the questionable approaches such as
deism, pantheism, polytheism, and agnosticism. Bloesch concludes by stating that
trinitarian definition [of God] will always be the ruling criterion that regulates the life of
worship and prayer, one that keeps us on the biblical path and prevents us from projecting
on God our own vision of what God should be like (194). This conclusion is followed
by two appendices, with the last one intended on clarifying his stances via seven
graphical models.
In Chapter Eight, Bloesch begins with an observation regarding the Greco-Roman
philosophy and the personal-dramatic categories of biblical faith (205). He continues
his journey by exploring tensions and implications in topics such as: the living God and
the eternal now; providence and fate; truth as event and idea; revelation and reason;
agape and eros; blessedness and happiness; grace and merit; sin and ignorance; prayer
and contemplation; justification and deification; reconciliation and reunion; resurrection
and immortality. Using the topic of sin and ignorance as our example here, Bloesch
approached this by comparing biblical and classical ideas. The readers are reminded of
our own responsibility for sin, but he also highlights that caution is needed in not
misunderstanding humans as victims of predetermined fate nor are we masters of our
own destinies (230).

The last chapter before the epilogue uses a similar method as chapter eight in
exploring modern synthesis of theology. Bloesch ends with explorations of more
dichotomies. In particular, he mentions the difference in worldviews between classical
Christian mysticism and the modern view Gods new creation in the midst of human
suffering, pain and death and a new society that celebrates human freedom and dignity
(249). His stance can summarized as Gods shares the future and His glory with us
because He chose to be involved in our history; that God has a history with us as He
freely chooses to participate in our future (251). In this final chapter, Bloesch
reinforces the notion that the Almighty God in His intrinsic glory is essentially
incomprehensible by our mortal minds and limited by our language; we may diminish
the perception of Gods glory but we can never influence or change how God, in
Himself, will be glorified regardless of our damnation (252). Throughout this final
chapter, Bloesch remains consistent with his stance that God is the summit of all
perfection (252) by exploring all the alternatives, discussing their implications, and
addressing their potential dangers and shortcomings.