A powerful exploration of the challenges of life in a corrupted creation and the power of the slavery of death, along with the great victory obtained by Jesus in the resurrection.

The author begins from Hebrews 2:14-15 in which the Hebrews author declares Jesus liberated people from slavery to the fear of death. He takes to task much of Western Christendom for its insistence on "original" sin or something like it, thus emphasizing sin -> death as in the Garden as paradigmatic for humanity, and instead demonstrates preference for the Eastern Orthodox model of "ancestral" sin, understanding that Adam's sin brought forth death, and thus emphasizing death -> sin since the Garden as paradigmatic for humanity: thus, we are tempted to sin because of our fear and anxiety in the face of death.

He explores the many connections between psychology and the faith when it comes to this model, and sets forth two main means by which the fear of death leads to sin. The primary, direct means involves anxiety about maintaining survival, leading to a Hobbesian "state of nature" of suspicion, jealousy/envy, and aggression toward others. Yet even in "developed societies" which have transcended a lot of basic survival anxiety, the fear of death gets expressed in a neurotic form of death avoidance: the quest for meaning, significance, or legacy in the face of death and oblivion. In this way we are tempted to invest great power and meaning in our efforts for institutions or self so as to "make a name" for ourselves, receive commendation from the powers/institutions, etc., even though those same powers and institutions are as subject to death as we are.

In light of this the author points the way forward in Christ as the establishment of a "eccentric identity," one received as a gift from God, not something we own, and which allows for kenosis - the emptying of self on behalf of others, freeing us to truly love. He does not suggest that there is no place at all for any fear of death, understanding that part of valuing life involves reverencing it and maintaining it despite sufferings. As a way forward he encourages doxological thanksgiving and praise, always thankful to God for what He has done and to center oneself in God, to sing, and the "little way" of Therese of Lisieux, to find "small" ways to die to self and live to others in everyday life. He concludes with a good warning against idolatry - when the power/institution in which we invest our meaning is god/religion so as to make it a power that enslaves us to death - and to understand how God is first and foremost liberated and free, unable to be truly placed in any human box. The epilogue is a commendation of the concept of the harrowing of hell, the Christus Victor premise of Jesus liberating souls from death.

A very compelling and powerful book whose main points deserve significant consideration. I find it very hard to argue with his assessments. ( )