by Andrea Elizabeth
Later in the Justification chapter of Inhabiting the Cruciform God by Michael Gorman,
If that is the case, then we need once again to reexamine the relationship between faith and baptism in Paul. Galatians 2 is about faith, Romans 6 about baptism. But this is a superfluous difference. It does not and cannot mean that baptism is some kind of supplement (or alternative) to faith that somehow has the same kind of effect or structure as faith -or vice versa. Rather, it shows that for Paul faith and baptism are theologically coterminous, nous, and faith is the essence of baptism even as baptism is the public expression pression of faith. Thus what Paul predicates of faith he can also predicate of baptism, and vice versa,103 because together they effect, at least from the perspective spective of the human response, transfer into Christ and thus participatory justification in him.
This clearly does not mean that faith and therefore justification are human man achievements. To be sure, the response of faith and its expression in baptism are required, not optional. The faith of Christ still requires the human man response of faith, as every pistis Christou passage demonstrates. 104 We must once again stress, however, that God is the initiator and primary actor in all this, as seen in the many passive participles and main verbs Paul uses to describe the salvation event. This important grammatical phenomenon suggests gests a salvific source outside the self, even an “alien” righteousness: justified (i Cor 6m), baptized (Rom 6:3; Gal 3:27;1 Cor 1a3; 12a3), washed (i Cor 6m), crucified (Rom 6:3; Gal 2a9; 6:14), buried (Rom 6:4), and liberated (Rom 6:18). People respond in faith to the gospel, but it is God who justifies, washes (through human agents of baptism), crucifies, raises, and liberates.
I didn’t expect him to be so strong on baptism.