Abstract
This book examines divine mystery, which the authors convincingly argue should always be a topic for theological reflection. The authors divide their work into two parts. The first part investigates mystery from different perspectives and attempts to show how it is accommodated as a central feature of the divine reality. The authors offer a logical breakdown of the meaning of mystery (chapter 1), the necessity of mystery (chapter 2), the history of mystery (chapter 3), and the knowledge of mystery (chapter 4). In providing this breakdown the authors clearly differentiate that which can be known from that which cannot. The second part of the book focuses on how understanding mystery can aid our understanding of a number of important theological issues, such as the doctrine of Trinity (chapter 5), the full humanity and divinity of Jesus (chapter 6), the sovereignty of God and the freedom of humanity (chapter 7), why and how of prayer (chapter 8), and finally, how Christians can learn from others (chapter 9).
This is a well thought out and readable work that draws not only on biblical texts but also on the history and tradition of the church, from an evangelical perspective. Each chapter logically builds on ideas and arguments given in previous chapters. Through the lens of philosophy, theology, and the history of the church, the authors offer a picture to readers according to which God is not an enigma, and, further, that to relate rightly to Him is not to successfully analyse, classify or master, but to worship; mystery should be understood in revelational way. Having said that the authors attempt to show that mystery and rational knowledge are not opposed; in particular they claim that an aspect of the mystery of God that they identify is characterised by an unclassifiable superabundance that transcends but does not invalidate rational exploration. They hold, however, that the Christian knows God and at the same time confess that God is beyond their knowledge. God who is beyond knowledge intends for us to know him because God has revealed himself in Jesus. Christians may boldly declare that we do know God, but that we know him as God, and therefore as the incomprehensible Lord of all.
Towards the end of this book the authors demonstrate the possibility of Christians learning about God from non-Christian religions, though the authors discuss dangers and offer cautions. They do not of course encourage Christians to move outside of orthodox faith, but to identify that God, in God’s essence, is the transcendent One. They do encourage Christians to arrive at humility, not only in spiritual life, but also in how they think about God and with respect to what non-Christians might have to say. The final message of their book is in harmony with the general message that runs like a thread through the book. They write that the search for God is a continuous journey that may yield discoveries about the divine but which can never be complete.