The most revolutionary theory Hahn promulgates in First Comes Love is the idea that there was something left of the divine image for the man and woman to bring to completion themselves, a life-giving sacrifice. Sacrifice, Hahn argues, is the only way humans can imitate the interior life of the Trinity.
Hahn's ideas do not remain merely theoretical. In the second part of the book he brings his theology home, quite literally, with an honest discussion of how this self-giving love works practically in the family; it is a slow and gradually learned process. He includes a brief glance at the celibate vocation, as providing no less an opportunity for self-giving than married life, but this could perhaps be treated at greater length.
Hahn embarks on some bold but cautious explorations into the identity of the Third Person of the Blessed Trinity in a chapter devoted to the Holy Spirit. Leaning on the Scriptures and the writings of various saints and theologians, he incorporates Mary's maternity into this vision of the Spirit. This chapter demonstrates just how responsible Hahn is as a theologian. He openly and most willingly submits all his findings to the judgment of the Magisterium.
Hahn writes personally as always, with his trademark wordplay, painful or ingenious according to your taste. His theology is both profound and highly accessible, suited to those unused to reading academic works. All credit and indeed thanks to Hahn for cashing in on the fact that the Truth is simple.
1) He sets things up by pointing out that Adam was not to be alone but was called into family life. When Jesus comes, however, He calls people "away from their primal families, their tribes" toward participation in the divine family. (At some points, Hahn expresses this using the language of nature and supernature, which strikes my ear as a dissonance.)
2) He has some profound points on Sabbath, points that bear much more extensive meditation and study. The covenant name, Yahweh, he points out, does not appear in the creation account until after the Sabbath, and he uses this common observation to highlight the fact that the Sabbath is already at creation a sign of covenant. As he puts it, with the Sabbath, "something has changed in the relationship between God and creation. Most especially, something has changed in the relationship between God and His highest creation. . . . As a result of the seventh day, the day of the oath, God lives in covenant, a family bond, with humankind. God is not just our creator but our Father."
On the one hand, I want to say that a covenant relationship exists from the moment of the creation of Adam. Covenant is not something added to Adam's life as such. (Hahn, I think, disagrees; and I sense the presence of a nature/supernature framework intruding again.) On the other hand, the sudden use of the covenant name in 2:4 is striking, and perhaps suggests some kind of formalization of covenant relationship with the Sabbath day. Perhaps, though, the use of the covenant name serves to introduce the work of the sixth day (2:4 begins a new section in Genesis), a point that would support the notion that Adam is CREATED always already in covenant with God, rather than created and THEN brought into covenant with God.
3) Hahn points out that the serpent uses a plural verb in the temptation of Eve, confirming that he is addressing both Adam and Eve. Further, he suggests that the serpent's assurance that "You shall not die" if they eat the fruit implies the opposite as well: "You shall die if you do not." Pointing out that the Hebrew word for "serpent" describes a dragon, he describes the temptation scene this way: "if the serpent was indeed a monstrous beast, and if Adam did indeed dread death, then suddenly we can understand our forefather's silence. He feared his own death. Moreover, he feared physical death more than he feared offending God by sin. He stood by quietly while Eve continued in conversation with the beast. He stood in silence while the serpent issued his veiled threat."
4) And this very fine formulation of covenant: "Every covenant required a sacrifice symbolic of man's total self-giving. For a covenant is not a contract; it is not an exchange of goods. A covenant is an exchange of persons. One person gives up his former self, his former identity, to be accepted into a new family."
Not unexpectedly, there are some typically Roman Catholic turns in the argument that I object to. But to repeat, overall this is a stimulating and helpful book.
The strength of this book lies in the clarity of individual passages. Hahnâ??s demolition of the use of the â?~gender neutralâ?? use of â?~Creator, Redeemer, Sanctifierâ?? to replace Father, Son and Spirit is brief and lucid, â?~Itâ??s good for us to tell our loved ones how much we appreciate what they do for us; but itâ??s far better to tell them how much we love them for who they are as persons.â?? Another highlight is his extended discussion of the Fall.
Hahn restates a traditional understanding of both the Trinity and the Christian family, meeting both feminist and moral objections by starting with a study of relations. What is the pattern of familial relations implied by the statement that â?~It is not good for man to be aloneâ??, and what is the pattern of divine relations implied by the creation of man, united as male and female in the likeness of God? How does the pattern of one relationship illuminate and explain the nature of the other? Suddenly our relations with one another are revealed as statements about God.
Hahn makes enlightening use of a concept of a â?~trustee familyâ?? extended beyond the household or â?~domesticâ?? family, and demanding loyalty to and stewardship of its property, traditions and life. This is the antithesis of the â?~atomistic familyâ??, the individual forging his or her destiny alone, in company with others only while they serve the individualâ??s wants.
Linked to this is an attempt to draw out the â?~maternal impulseâ?? in the Godhead by considering the Holy Spirit as indwelling Mother Church â?" the Bride of Christ. He is careful and challenging. Because of his Pneumatology, for Hahn the Church, like the family, is a reflection in her economy of the eternal Trinity, implications of which include a rejection of referring to God as Mother, and the exclusion of women from holy orders.
This book is penetrating, accessible and readable. It challenges us to more work. The questions that this book raises will repay study.