Abstract
Well argued, clear and engaging, Knell has written an excellent introduction and overview of approaches to sin, grace and free will in the writings of important theologians. The second volume of a three-part series, the book focuses upon medieval and reformation thinkers. Knell aims to fill a perceived gap in ‘the Church’s thought on sin, grace and freewill’ while allowing readers to engage with the primary source material (p. 4). This is achieved by guiding readers through Anselm of Canterbury, Bernard of Clairvaux, Peter Lombard, Thomas Aquinas, Martin Luther, Huldrych Zwingli, John Calvin and the Council of Trent. A chapter is devoted to each theologian (apart from Aquinas, who receives three) in which Knell presents their thought on sin, grace and free will in historical context. He does so through extensive quotation of each author, keeping his comments to a minimum. In doing so, Knell successfully strikes a balance between directing a reader through difficult texts and clarifying the author’s ideas while also allowing the original sources to speak for themselves. As a result, the book provides a good entry point into medieval and reformation theology.
Knell shows how each thinker’s understanding of sin, grace and free will is shaped by a range of themes including the doctrine of God, original sin, predestination, divine foreknowledge, providence, operating and cooperating grace, the nature of the will pre-fall, post-fall, in justification and glorification, sacramental theology and angelology. Notable examples include Anselm’s theology of baptism; Aquinas’s discussion of God’s will; and Calvin’s emphasis upon providence. What is striking is how almost all the sources appear to affirm the fallenness of humanity and the need for prevenient and sustaining grace in salvation, while they seem to differ mostly on the nature and extent of freedom in the will. However, as the book does not offer any interaction with secondary sources, it is difficult for a new reader to know how contentious Knell’s claims are or to engage with ongoing debates.
Unfortunately, no late medieval theologian is examined. It leaves an almost three hundred year gap within the volume. This is particularly frustrating given Knell chose to devote three chapters to eleventh and twelfth century theologians and three to Aquinas. This imbalance leaves the reader wondering what developments took place in thinking about sin, grace and free from the time of Aquinas that could produce perspectives like Luther’s or Zwingli’s. Moreover, there is a missed opportunity to engage with the thought of Duns Scotus. Not only would this have been worthwhile as an end in itself, but it would have contributed to live debates about the influence of Aquinas and Scotus on reformation thinking and their legacy in modern theology. As such, a chapter on Franciscan views could have helped bring out the continuities and changes between medieval and reformation conceptions of sin, grace and freewill.
Nevertheless, Knell’s volume is a useful and nuanced summary concerning the doctrines of sin, grace and free will in medieval and reformation thought. Given he takes each thinker in turn, the text can sometimes be repetitive. Consequently, it may be better to dip into selected chapters than reading it cover to cover. An ideal resource for teaching and writing on medieval and reformation theology, it is highly recommended.