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on the gift.13 Perhaps his issue with Reformed theology comes into clearest focus in his critique of Jean-Luc Marion’s notion of donation. Milbank charges Marion of maintaining an unbridgeable “distance” between Creator and created that can only be crossed by the former. In fact, how the Creator crosses this distance is virtually irrelevant, and so too is the actual content of the gift. Instead, Milbank argues, it is only the gesture of generosity that is important for the Giver;14 the kindness and willingness to give that reveals the enormous benevolence of God. But, insofar as reciprocity and relationship is concerned, Milbank suggests that Marion is woefully neglectful.15 If we draw together what Milbank has said of Marion, what might be explicitly said about his unease with Reformed theology? To name it as simply and starkly as possible, Milbank is (albeit through his critique of Marion) suggesting that the God of Reformed theology is indifferent to relationship, and is rather inordinately concerned with a posture of generosity which will thereby secure God’s glory. In short, it is putting forth a benevolent, powerful, well-meaning deity, but one that is nevertheless self-sufficient and preoccupied with glory and status. Perhaps this is a harsh re-statement of Milbank’s position, but it does in fact seem to be where he is pushing. One final summary point about Walters and Milbank bears mentioning: it appears that what is underlying both of their critiques of Reformed theology is can really be chalked up to taking issue with its tumultuous rendering of the relationship between nature and grace.16 Again, the language that both assume is at issue is the ontological distance that exists between Creator and created. If there is an unbridgeable gulf, is a violent relationship between the two inevitable? And, how must we conceive of God’s otherness? Is it an ontological otherness? And further, where this is all headed: what might all this mean for the believers’ union with Christ? II. J. Todd Billings has made some considerable headway in responding to Milbank’s critique of Reformed Theology. And even more germane to our discussion is that he turns to Calvin’s doctrine of the believers union with Christ to tease out his theological reply. So why “union with Christ,” why does he go there? For the Reformed tradition, and what Barth wants to suggest in his Gifford Lectures, is that there is nothing whatsoever that exists outside of relationship with Jesus; the entire cosmos is created, redeemed in the person of Jesus Christ. Jesus Christ is the locus, event, and condition of the world’s creation and possibility. And therefore, if we want to talk about humanity and its “ability” to enter into relationship with God, we must talk about Jesus Christ. He 13 Billings, Todd. “John Milbank’s Theology of the “Gift” and Calvin’s Theology of Grace: A Critical Comparison.” Modern Theology 21.1 (2005): 88-105. 14 Milbank, 134 15 Ibid., 136-7 16 Walter admits such on 39-40