I recently did a book review for my Paul class on Morna Hooker’s From Adam to Christ: Essays on Paul and thought I’d share my summary of her main argument on ‘interchange’ in Christ.

The book is a collection of Hooker’s essays on Pauline theology, most of which focus on Paul’s understanding of redemption.  She notes early on in her introduction that Paul is distinctively Jewish and “saw redemption primarily in corporate terms,” (p 2-3).  Hooker argues that while Paul’s soteriology is originally situated within a salvation-historical framework, following his encounter with Christ Paul comes to understand salvation as ultimately participatory for God’s covenant promises are “effected through incorporation into Christ,” (3).  Because these covenant promises have become universally available to all through Christ, Paul looks to Adam as “the only figure with universal significance” to draw a link between the old and new (5).  From this connection, or juxtaposition rather, Hooker develops the idea of ‘interchange in Christ‘ and its necessary implications.

What does Hooker mean by ‘interchange’?  The idea of ‘interchange’ in Paul’s theology in that “Christ is identified with the human condition in order that we might be identified with his” (26).  Though Hooker clearly favors the term ‘interchange’ she quickly identifies it’s deficiencies, namely, it is not a simple exchange that takes places between Christ and humanity.  According to Hooker, Christ acts not as humanity’s substitute (as many scholars have argued) but as humanity’s representative.  She argues that the interchange that takes place between Christ and those who are ‘in Christ’ is necessarily participatory–as we participate in Christ everything that is true about Christ is true about us.  In other words, “to be in Christ is to be identified with what he is,” (37).

The cornerstone text for Hooker’s understanding of interchange is Paul’s simple yet perplexing proposition in 2 Corinthians 5:21, Christ was made sin in order that we might become the righteousness of God in him.  Hooker stresses the importance of the reciprocal nature of redemption, albeit unbalanced, arguing that “it is necessary, not only for Christ to identify himself with us, but for us to identify ourselves with him,” (43).  Kenosis and cruciformity (though she doesn’t use that word) are prominent themes in Hooker’s interchange framework as it is ultimately through Christ-like “self-abnegation” that we display pistis Christou, faith in the God who raises the dead, the same faith evidenced in the person and work of Christ (46).

Paul’s idea of participation in Christ is fundamental, not only for his Christology, but for his understanding of salvation, of the nature of the redeemed community, of God’s plan for humanity and the world, and of the way of life appropriate for restored humanity. Those who live ‘in Christ’ depend on him. Being changed into his likeness, they reflect his glory; but the glory of the new humanity is the glory of God’s children, who are obedient to him, responding to him in faith, who share the obedience and faith of Christ himself. (9)

Hooker offers some interesting perspectives and I’m particularly partial to her reading of 2 Corinthians 5.21.  Are you familiar with Morna Hooker’s ‘interchange’ description?  If so, any thoughts?