Abstract
Who should read this book? S.’s work is particularly valuable for those exploring intersections of Scripture, theology, and philosophy. As indicated by the subtitle, it engages in a conversation across biblical theology, constructive theology, and philosophical theology. This interdisciplinary approach makes it an excellent resource for theologians, philosophers of religion, biblical exegetes, and historians.
In the introduction, S. outlines her central premise: Christians, along with Jews and Muslims, historically knew and worshiped God through various names such as Emmanuel, Lamb, and Bridegroom, drawn from Scripture and woven into liturgical worship. However, Descartes marked a significant shift in this tradition. Instead of naming God, theological discourse shifted towards defining God through metaphysical attributes (eternal, omnipotent, omnipresent, and so on), leading to what Heidegger termed onto-theology: a theology of being wherein God is a being among other beings. And the attributes became free-standing philosophical claims and were removed from their scriptural and liturgical matrix. This also brought among some theologians a sharp distinction between the biblical God (the God of Abraham, Isaac, and Jacob) and the God of the philosophers.
In response to all this, S. seeks to offer a more balanced proposal: how might this picture look different if we placed such titles as “eternal,” “infinite,” and even the much vilified “Being Itself” in the wider family of divine names as did patristic and medieval writers (3)? In other words, the work seeks to rehabilitate the divine names tradition with a wider proposal to re-understand theology as a practice, not as an intellectual speculation (6). In that regard, the book does not claim to be comprehensive or even conclusive but “to provide a meeting place at the intersection of philosophy, theology, biblical studies and history on which others interested in naming God may continue to build” (8).
While Naming God does not aim to provide a comprehensive study, it steadfastly avoids reducing the question of God to simplistic dichotomies: either Scripture devoid of metaphysical context or philosophical theology lacking solid exegetical or liturgical foundations. Instead, the book fosters a dynamic interchange of insights from diverse fields, fostering critical and creative dialogue. S. underscores that canonical scriptures serve not as confining boundaries for naming God, but rather as a common starting point for exploration (204). For medieval theologians like Aquinas and Bonaventure, names such as “Good” or “One Who Is” are not merely speculative concepts but are deeply rooted in exegetical analysis. In S.’s view, these names are primarily matters of semantics, rather than mere tools for epistemological inquiry.
The work unfolds in nine chapters. The Introduction formulates the problem and outlines the book’s argument. Chapter 2, “Naming God at Sinai,” discusses Exodus 3, where God addresses Moses from the burning bush. Chapter 3 explores Philo of Alexandria’s influence on the naming of God and its connection to creatio ex nihilo. Chapter 4 examines the significance of creatio ex nihilo for Christian theology. Chapter 5 delves into philosophical considerations of naming. Chapter 6 discusses Gregory of Nyssa’s reflections on the story of Moses in Exodus. Chapter 7 explores Augustine’s understanding of God as “Being Itself.” Chapter 8 offers a reading of Aquinas’s Summa theologiae as a meditation on divine names. Chapter 9, “Calling and Being Called,” focuses on Christ as the Name of God.
Naming God offers a detailed examination of the intersections between Scripture, theology, and philosophy. By focusing on the tradition of divine names and their interdisciplinary and interfaith significance, S. invites readers to reconsider traditional theological approaches and engage in a more holistic understanding of God. In a time of increased fragmentation in theological studies, S. effectively bridges disciplinary boundaries and fosters a critical dialogue among theologians, philosophers, exegetes, and historians.
Also, S.’s work serves as a timely reminder of the importance of maintaining a balance between scriptural fidelity and philosophical inquiry. While not claiming to provide exhaustive answers, Naming God serves as a valuable starting point for further exploration and dialogue at the nexus of philosophy, theology, biblical studies, and history. I am particularly thinking of the liturgical addresses to God in both Eastern and Western rites, especially during moments of anxiety, lamentation, gratitude, and more, and how this naming shapes the identity of both the praying individual and the community. As S. aptly reminds us, to be a Christian or a Jew is to stand as one who has been addressed by the divine, calling us to respond with humility, reverence, and a willingness to engage in ongoing dialogue with the mystery of God.