The Sanctification of the Ordinary: A Theological Review of Amy Peeler’s Ordinary Time

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Introduction

Amy Peeler’s Ordinary Time, within the Fullness of Time series, stands as a deeply pastoral yet theologically substantive contribution to contemporary liturgical theology. In an ecclesial landscape often driven by immediacy, spectacle, and eschatological anxiety, Peeler offers a quiet but profound corrective. She invites the church to recover a theology of time in which the so-called “ordinary” becomes the primary locus of divine formation.¹ This work is, in many respects, a gift to the church. It is careful, attentive, and richly textured. It demonstrates an awareness of Scripture, tradition, and lived ecclesial practice. Yet it is also a work that invites further theological deepening, particularly in areas of eschatology, mission, and apocalyptic framing. within a broader theological framework.

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Introduction: Ordinary as Formative Space

Peeler’s introduction establishes her central thesis: the ordinary rhythms of life are not spiritually secondary but are the very means by which God forms his people.² This claim resonates with the broader biblical narrative, wherein divine activity is often embedded within repetition and obscurity rather than dramatic interruption.³ Her reflection on the unrecorded days of Jesus is particularly compelling.⁴ The Gospels, while selective, imply a fullness of lived experience that is not captured in narrative detail. This aligns with a robust incarnational theology in which the entirety of Christ’s life—not merely his climactic acts—is redemptively significant.⁵ Theologically, this positions Ordinary Time as a space of reflection and integration. Growth occurs not only in moments of revelation but in the sustained meditation upon them.⁶ This insight is deeply consonant with Pauline notions of transformation, where believers are “renewed” over time into the image of Christ.⁷

Strength: A compelling integration of Christology and spiritual formation.⁸

Chapter 1: Green – Identity and Growth in Christ

Peeler’s “Green” chapter is one of the strongest in the volume. Her use of natural imagery—particularly the discussion of chlorophyll and hidden color—serves as a powerful metaphor for Christian identity.⁹ Her treatment of Galatians 3:27, being “clothed with Christ,” is both exegetically sound and pastorally rich.¹⁰ She avoids reductionism by holding together unity and diversity. In Christ, believers do not lose their particularity but are brought into its proper telos.¹¹ This resonates strongly with patristic theology, particularly Irenaeus’ vision of humanity fully alive in God.¹² It also aligns with contemporary theological anthropology that emphasizes participation rather than mere imputation.¹³ Her discussion of slavery is particularly noteworthy. By distinguishing between created identity (male/female, Jew/Gentile) and fallen structures (slavery), she maintains a robust doctrine of creation while offering a theological critique of oppressive systems.¹⁴

Rich metaphorical theology grounded in Scripture and tradition.¹⁵

Chapter 2: Bold – The Magnificat and Prophetic Proclamation

The “Bold” chapter offers a striking and, at times, unexpected theological depth. Peeler’s treatment of Mary and the Magnificat is particularly commendable. She resists both sentimentalism and neglect, instead presenting Mary as a figure of bold, Spirit-empowered proclamation.¹⁶ Her reading of the Magnificat as a declaration of divine reversal aligns with Lukan theology, where God consistently overturns systems of power.¹⁷ This is not merely personal piety but socio-theological proclamation.¹⁸ Peeler’s reflection that unity is not always achieved through silence but sometimes through boldness is both pastorally and theologically significant.¹⁹ It reflects a nuanced understanding of ecclesial life that avoids both divisiveness and superficial harmony.

A balanced and theologically rich Marian framework.²⁰

Chapter 3: Triune – Theological Center and Liturgical Formation

Peeler’s treatment of the Trinity is orthodox, accessible, and pastorally grounded. She rightly emphasizes that the doctrine arises from divine self-revelation rather than speculative reasoning.²¹ Her insistence that the Trinity is not an abstract puzzle but the source of Christian life is a crucial corrective in contemporary theology.²² The integration of Trinitarian prayer throughout the liturgical life of the church reinforces the participatory nature of doctrine.²³ Her use of light imagery is particularly effective, echoing both biblical and patristic traditions.²⁴

Faithful and accessible articulation of Trinitarian theology.²⁵

Chapter 4: Feast – Eucharist and Participation

Peeler’s treatment of the Eucharist as central to Ordinary Time is both fitting and necessary. The Lord’s Supper is not merely a ritual but a participatory act in the life of Christ.²⁶ Her emphasis on repetition as formative aligns with sacramental theology that understands participation as transformative.²⁷ The Eucharist becomes the rhythm through which the ordinary is continually reoriented toward the divine.²⁸

Strong sacramental theology rooted in participation.²⁹

Chapters 5–7: Image, Trust, Gratitude – Formation Through Narrative

These chapters collectively explore biblical narratives as formative texts for Ordinary Time. Peeler demonstrates a keen awareness of the pedagogical function of Scripture.³⁰ Her emphasis on trust and gratitude reflects a theology of response, where believers participate in God’s work through faithful living.³¹

Integration of narrative theology and spiritual formation.³²

Conclusion: Christ the King and Telos of Time

Peeler concludes with a Christological vision that frames Ordinary Time within the broader arc of the church year.³³ This is a fitting conclusion, reminding readers that formation is always oriented toward the reign of Christ.³⁴

Strong Christological framing.³⁵

Final Assessment

Amy Peeler’s Ordinary Time is a remarkable work. It is deeply pastoral, theologically attentive, and liturgically grounded. It calls the church to recover a vision of formation that is patient, communal, and Christ-centered.³⁶ This is a work to be read, taught, and lived. It is a reminder that God’s most profound work is often done not in the extraordinary, but in the faithful repetition of ordinary days.³⁷ For this, we give thanks. And for Amy Peeler, whose careful and faithful work serves the church so well, we offer both gratitude and encouragement.

NOTES

  1. Amy Peeler, Ordinary Time (Downers Grove: IVP Academic, 2025), 3–5.
  2. Esau McCaulley, “Series Preface,” in The Fullness of Time
  3. John H. Walton, Ancient Near Eastern Thought and the Old Testament (Grand Rapids: Baker, 2006)
  4. Peeler, Ordinary Time, 3.
  5. N. T. Wright, Jesus and the Victory of God (Minneapolis: Fortress, 1996)
  6. Scot McKnight, Kingdom Conspiracy (Grand Rapids: Brazos, 2014)
  7. Michael J. Gorman, Becoming the Gospel (Grand Rapids: Eerdmans, 2015)
  8. The introduction could further situate this claim within an explicit new creation framework, emphasizing that ordinary time is not merely reflective but eschatologically charged. Richard B. Hays, Echoes of Scripture in the Gospels (Waco: Baylor, 2016), 12–19.
  9. Peeler, Ordinary Time, 20–22.
  10. BDAG, s.v. “ἐνδύω.”
  11. Gorman, Inhabiting the Cruciform God (Grand Rapids: Eerdmans, 2009)
  12. Irenaeus, Against Heresies
  13. James K. A. Smith, Desiring the Kingdom (Grand Rapids: Baker, 2009)
  14. Peeler, Ordinary Time, 26–27.
  15. Greater engagement with Second Temple Jewish identity categories and socio-historical context would strengthen the exegetical depth. Craig Keener, Galatians (Cambridge: Cambridge, 2019), 210–230.
  16. Peeler, Ordinary Time, 36–37.
  17. Joel B. Green, The Gospel of Luke (Grand Rapids: Eerdmans, 1997)
  18. N. T. Wright, Luke for Everyone (Louisville: Westminster John Knox, 2004)
  19. Peeler, Ordinary Time, 37.
  20. This chapter would benefit from deeper engagement with anti-imperial readings of Luke-Acts, particularly in light of Roman imperial ideology. Warren Carter, The Roman Empire and the New Testament (Nashville: Abingdon, 2006), 75–98.
  21. Peeler, Ordinary Time, 43.
  22. Fred Sanders, The Deep Things of God (Wheaton: Crossway, 2010)
  23. Catherine Mowry LaCugna, God for Us (San Francisco: Harper, 1991)
  24. Augustine, De Trinitate.
  25. Greater engagement with participatory and relational ontologies—particularly in light of divine communion—would deepen the theological implications John Zizioulas, Being as Communion (Crestwood: SVS Press, 1985), 40–65.
  26. Alexander Schmemann, For the Life of the World (Crestwood: SVS, 1973)
  27. Smith, Desiring the Kingdom
  28. Gorman, Apostle of the Crucified Lord (Grand Rapids: Eerdmans, 2004)
  29. A deeper engagement with early church Eucharistic theology and its eschatological dimensions would enrich the discussion. Ignatius of Antioch, Letter to the Smyrnaeans 6–7.
  30. Peeler, Ordinary Time, 16–17.
  31. Walter Brueggemann, Theology of the Old Testament (Minneapolis: Fortress, 1997)
  32. Greater engagement with ANE context and narrative-critical methods would strengthen interpretive depth. Walton, ANE Thought, 90–110.
  33. Peeler, Ordinary Time, 129.
  34. N. T. Wright, Surprised by Hope (New York: Harper, 2008)
  35. A more explicit articulation of new creation and eschatological fulfillment would provide greater theological closure. G. K. Beale, A New Testament Biblical Theology (Grand Rapids: Baker, 2011), 900–915.
  36. Gorman, Becoming the Gospel
  37. Eugene Peterson, A Long Obedience in the Same Direction (Downers Grove: IVP, 2000)

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