The attributes of God are not labels attached to a deity called into the creature’s presence, but are indicators of the name of the one who summons the creature to account for itself and it’s thinking in his presence.
Not Responsible for My Own Being
“To live the life of active fellowship with God is, therefore, to live out of the event of freedom from sin and death. Evangelical freedom is the freedom that comes from not being finally responsible for my own being: by the mercy of God I am restored to know myself to be a creature in fellowship with my creator and savior. And to such freedom I cannot liberate myself: self-liberation is precisely the ‘yoke of slavery’ (Gal. 5:1) from which I have been set free.”
[John Webster, Holiness, 94
My Neighbor Obliges Me
“Love involves my ackknowledgement that I am obliged by my neighbour as a reality given to me by God, a reality which I would often like to evade but which encounters me with a transcendent uimperative force. Why is this ‘transcendent’ ground for works of human fellowship theologically decisive? Because thereby my neighbour, the one with whom I stand in relation, is given to me, forming part of my destiny in the company of the saints. My neighbour is a summons to fellowship, because in him or her I find a claim on me that is not casual or fortuitous (and thereby dispensable) but rather precedes my will and requires that I act in my neighbour’s regard. Without a sense that fellowship is (God-)given, my neigbour would not present a sufficiently strong claim to disturb me out of complacency and indifference into active, initiative-taking regard.
Some basic acts of human fellowship—mercy to strangers, fidelity, patient attentiveness to the unlovely, devotion to long-standing and largely unreciprocated care of the comatose and handicapped—require for their sustenance a perception that the neighbour is one with whom I have been set in fellowship independent of (sometimes against) my will. My neighbour obliges me because he or she is the presence to me of the appointment and vocation of the holy God.
Without givenness, without fellowship as more than a contingent fact, without the neighbour as a divine call, there is only my will. But, if fellowship is a condition and not merely one possibility for my ironic self to entertain, then in building common life—in culture, politics and ethics—I resist the relationlessness of sin into which I may drift, and, sanctified by Christ and Spirit, I realize my nature as one created for holiness.”
[John Webster, Holiness, 97]