He appears to be driven to his conclusions by his reading of the Fourth Gospel, which has the risen Jesus still in process in heaven "preparing a place for you" (John 14:2f.).
As a consequence the historical Jesus wasn't really fully Jesus, nor are Christians ever fully Christians, until the end of the world when they all are reunited in that place.
... the Incarnation of God’s eternal Word, his “pitching his tent among us” (Jn. 1:14) in our mortal condition is not an instantaneous happening, confined to Annunciation or Nativity, but an ever-deeper process of immersion and transformation. ...
In his coming down out of heaven at the end of time, and in his taking
up with him the faithful into his ascended glory, Jesus will then become
fully Jesus, for he will have fully enacted his name—YHWH-Saves. ...
As Jesus becomes fully in act at the end of time, so Christians, who fully abide in Christ, become Christians fully in act at the end of time ...
More.
This all sounds suspiciously like it is tailored for the "Life is about the journey, not the destination" crowd, a theology for the consumers of pop-cultural Marxism not of the faith once for all delivered to the saints.
Of course one has to ignore, among many other things, the imminent end of the world preached by the Jesus of the Synoptics and its failure to come, to even begin to go down this path, which makes the reviewer's assertion that there is eschatological energy in all of this completely laughable.
That is precisely what one would expect of enthusiasm for systematic theology, which, pace the Pope, always ends up making a mockery of the inconvenient evidence.
"The dualism between exegesis and theology" which Francis laments is irreconcilable.
