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The Challenges of Divine Determinism

mission in the world. Dovetailing with this, the ‘Hospitality Model’ of chapter 6 contends that sanctification in the Spirit is marked by a ‘loving disposition toward [our] marginalised and vulnerable neighbours’ (p. 144). Here, Sanchez draws on his own experience of mestizaje (as a Latino American) and persuasively illuminates the unique contribution of mestizo theologising in this arena (pp. 161ff.). Lastly, chapter 7 offers the ‘Devotional Model’, which highlights how the Spirit habituates the baptised into Christ’s rhythm of labour and prayer, so that they may share in God’s gifts of work, rest and play. In his eighth chapter, Sanchez moves to ‘test the usefulness’ of his five models in addressing the perceived spiritual needs and struggles of contemporary North Americans (p. 194). This discussion makes adept use of research from sociologists and demographers, so as to exhibit – persuasively, I think – the purchase of his theological formulations within their target socio-cultural context. Sculptor Spirit is conceptually rich and offers a fresh take on familiar soteriological themes. It displays a sensitivity to certain perceived liabilities of Spirit christology, such as the implication of adoptionism (pp. 17–22 and 62–3) and the need to differentiate the Spirit’s work in Christ from the Spirit’s work in Christ’s followers (see pp. 39–41 on ‘pneumatic discontinuity’). Additionally, the project maintains a wide range of conversation partners – in both an ecumenical and historical sense. This is especially true in the catechetical reflections of chapters 3–7, wherein one encounters stimulating contributions from Basil, Chrysostom, and Luther, among many others. Notwithstanding, the volume does not entirely live up to one of its stated goals, namely to ecumenically engage with theologians ‘on the basis of their contributions to the field of Spirit Christology or sanctified life’ (p. 246). Along these lines, interaction with the Reformed tradition is notably lacking, a curious omission given that certain Reformed divines, such as John Owen, devoted considerable energy (which bore much fruit) to the very issues at the heart of Sanchez’s endeavour (e.g. Owen’s Pneumatologia: A Discourse Concerning the Holy Spirit). Attention to a Reformed figure such as Owen would have certainly accorded with the volume’s ecumenical ethos. More importantly, it might have yielded insights for further enhancing what is otherwise a solid, stimulating, and timely piece of theology.