The Power of God and the Gods of Power

Written by Daniel L. Migliore Reviewed By Jordan P. Barrett

Previously published in 1983, Daniel Migliore of Princeton Theological Seminary has revised and expanded this work as a result of the considerable changes in our world over the past twenty-five years. Migliore calls Christians to rethink the nature of God’s power, which is rooted in Scripture based on the life, ministry, death, and resurrection of Jesus. The book is written for “beginners in theology” and each chapter ends with questions for discussion.

Chapter 1 places the idea of power within the arena of three spheres: personal development; social, economic, and political contexts; and the natural environment. Human sin and the misuse of power have consequences in these global, institutional, and personal settings. Following Luther, Migliore argues, “whatever we look to as the ultimate power capable of giving our lives meaning and fulfillment is our God” (p. 10). Therefore, Christians must distinguish and make a choice between the true God and idols.

In agreement with Calvin, chapter 2 argues that knowledge of God and knowledge of ourselves are inseparable and that a distorted understanding of either one will result in a flawed understanding of the other. American culture reflects these distortions by viewing God as sheer almightiness (e.g., a superhero), captive power (e.g., a business partner or magician), and as an inept or indifferent God (e.g., the God of deism). All three views are idolatrous and reflect an inadequate view of God’s power.

Chapter 3 focuses on the power of God in Scripture. In agreement with Frei, the biblical witness should not be searched for the historical facts behind the next, nor should it be harvested for its universal moral teachings. Instead of reading the Bible as a textbook in science, a source of prophecy, or as a springboard for novels and movies that purport to disclose some secret about the life of Jesus (pp. 38–39), the Bible “is more like an epic drama” (p. 40) and “contains a chorus of voices rather than one solitary voice” (p. 42). As it relates to God’s power, the Bible presents us “not with a single image of God and God’s power but with a rich diversity of images” (p. 42).

Chapter 4 compares the God of the Bible and the God of the philosophers (Pascal). Migliore is appreciative but ultimately critical of scholastic theology that describes God’s attributes by way of negation, eminence, and analogy. While “helpful and even unavoidable,” these descriptions “fall short of a distinctively Christian understanding of God” (p. 63). After evaluating God’s omnipotence, immutability, and impassibility in light of the gospel-story, Migliore concludes that Jesus reveals a different side of God’s redeeming power, suffering love, and that God changes in surprising ways.

The doctrine of the Trinity is the focus of chapter 5, where Migliore argues that the power of God is a “shared power.” As the living God whose life is communal or social by nature, the Father, Son, and Holy Spirit are “the power of self-giving love” (p. 82). This is a suffering yet victorious love where “God is victor as well as victim” (p. 87). Finally, the act of God’s free and willing suffering “is the deepest message of Scripture regarding human suffering” and provides hope for the coming reign of God.

Chapter 6 connects the power of God to the Christian life by giving attention to forgiveness, hospitality to strangers, and prayer for God’s coming reign. Forgiveness “is a participation in and reflection of the creative and redemptive power of God” (p. 97) and transforms us so that we “reach out in love and friendship to others, especially those who seem disturbingly different” (p. 105). Christians are to have hope in the coming power of God.

In the final and completely new chapter, Migliore moves toward a Christian-Muslim dialogue. He is clear that “Christians and Muslims have profound agreements and disagreements” (p. 130). Nevertheless, he argues that we should have two goals in mind: (1) the ethical goal of achieving peace and justice within the world and (2) a theological goal that strives for a better understanding of each faith. Migliore demonstrates this by addressing the interpretation of Scripture, the oneness of God, idolatry, and the Trinity.

Overall, Migliore presents a balanced understanding of the power of God according to the biblical witness. His use of stories and helpful examples adds to its accessibility, and his penetrating analysis of idolatry in Western culture is a welcome challenge. However, Migliore could have spent more time clarifying or strengthening his critique of scholastic theology and the divine attributes (pp. 62–66). Also, he recognizes that there were multiple “schools,” yet the impression is given that all of the “later Middle Ages” and “post-Reformation period” theology presents a “cold and distant” God (p. 66). While space is limited in this book, such a statement is too simplistic and simply not true.

Furthermore, Migliore argues that “all of our images of God must be radically revised in light of Jesus Christ the crucified and risen Lord” (p. 72). Consequently, the attributes of omnipotence, immutability, and impassibility are revised. While his revisions are often welcomed, how far should they go? If we can speak of “suffering love,” then does Jesus’ death play a role in defining the identity and being of God? How far do the human experiences of Jesus extend to the being and attributes of God?

While Migliore’s book cannot understandably answer every question, he provides a great deal of pastoral, biblical, and theological wisdom that will be of value to pastors, students, and discussion groups. Therefore, I highly recommend this concise work since there is still much to gain from it even if one does not always agree with the author.


Jordan P. Barrett

Jordan P. Barrett
Wheaton College
Wheaton, Illinois USA

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