James R. PAYTON Jr. The Victory of the Cross: Salvation in Eastern Orthodoxy. Downers Grove, IL: Intervarsity Press, 2019. Pp. 201. $16.69. ISBN: 97808308552567 Reviewed by Walter N. SISTO, D’Youville, Buffalo, NY 14201.

 

Dr. James R. Payton Jr provides a fascinating study of salvation in the Orthodox tradition. In his preface, Payton alerts the reader to his non-Orthodoxy and his attempt in this text to reveal the wisdom the Orthodox tradition has to offer on the topic of salvation. His Western Christian approach to theology is evident in the fact that he juxtapositions Western Christian ideas to Orthodox ideas. The benefit of this approach is that for a non-Orthodox reader familiar with Western Christianity it provides context and highlights the uniqueness of the Orthodox theological framework. 

Payton's acumen for Orthodoxy is evident in his ability and willingness to elucidate an Orthodox framework for doing theology. From his preface to the last chapter of the text you see his assiduous attention to this framework on display. For instance, in his preface, he mentions the "historical liturgical heritage" as a significant source of theological inspiration in Orthodoxy. (x) The liturgy, in particular, the prayers, gestures, icons are a source for his exposition on various themes addressed in this book including the need for salvation, the economy of theosis, and the cross. Payton correctly elucidates that the Divine Liturgy is not simply a source but also how the Orthodox Christian is prepared for salvation. (164)  To drive home his point regarding the uniqueness of the Orthodox framework for theology he ends his appendix with quotations from the liturgy on what Payton deems are the central themes of Orthodox soteriology. (177-190) Nevertheless, for Payton, Orthodox are not concerned with the “how” of their salvation but that they are saved and that this salvation unfolds in the life of the believer. Returning to the framework for doing theology, Payton argues that Western Christians tend to address salvation in terms of an ordo salutis approach.  What the order (e.g., baptism, sanctification, and justification) is will differ for different denominations and theological schools, but there are order and progression from one step to the next. This is not an Orthodox framework for understanding how we are saved; in Orthodoxy, it is a much more organic encounter with the living God. Payton quotes 1 Corinthians 6:11 to provide some context that these terms have meaning for Orthodox Christians, but they do not occur in a linear progression.

Payton illustrates the Orthodox approach is his succinct overview of grace. Quoting Norman Russell, he writes that for the Orthodox tradition "[g]race is not a thing we receive, but it is God of His own freewill meeting us in ecstasy." (166) Orthodoxy avoids overanalyzing that encounter, and they are quite comfortable with the mystery involved in encountering God.

This organic approach to theology is why legalistic theories of atonement such as the satisfaction theory are relatively unknown to Orthodox. (104) Rather, the Orthodox approach "grows out of patristic teaching." (104) God is not a distant judge whose honor has been offended, but rather a "Lover of humanity" who "cures without cost." The passion of Christ testifies to the love of God for humankind. Payton accurately writes that although within the writings of the Fathers there is a legal component of salvation requiring death, the stress in Orthodox soteriology is on the conquest of Christ not the payment of a debt. (103)   The power of the cross is a supreme mystery, but it is nonetheless a mystery that reveals God's love for humanity.

According to Payton, whereas the West approach mystery as something that needs to be solved, the East (Orthodox) approach mystery as something to be celebrated and what God does to change us. (148) However, qualification is needed here; within the scholastic tradition and the writing of Thomas Aquinas, who was the dominant thinker within the Catholic world for more than a century and perhaps one of the most systematic thinkers in Christian history, there is no attempt "solve" divine mystery. Moreover, Payton also does not account for "controversial" Orthodox thinkers such as the sophiologists, who are accused of being overly systematic. Sergii Bulgakov is a famous example. Interestingly, Payton cites Bulgakov's theology on two occasions (e.g., pages 104 and 168) as accurately reflecting Orthodox thought.  Yet, Payton's statement does reflect an accurate estimation that the Orthodox mindset is generally more comfortable with mystery than its Western counterpart.

Payton's book provides an important text on the Orthodox understanding of salvation. It is a well-written text that does justice to the patristic and liturgical framework of Orthodox theology as well the uniqueness of the Orthodox tradition on salvation. His research demonstrated in this text is an impressive yet concise study on major themes of the Orthodox Christian message for salvation and the cross of Jesus Christ. His appendix is particularly illuminating as it provides a wonderful resource on these themes illuminated in the Divine Liturgy. This is a welcomed addition to the library of anyone interested in soteriology or Orthodoxy.