Abstract
Chad Meister and James Beilby (eds),
The Routledge Companion to Modern Christian Thought
, Routledge: London, 2013; 870 pp.: 9780415782173, £140.00/$225.00 (hbk)
It is gratifying to find that such substantial works as this are still produced in hard copy. Though this hardback may only be obtainable as a leaving present, or when using accumulated book tokens (will a paperback ever appear?), its acquisition would be invaluable for anyone wanting a refresher, or catch-up, programme in modern Christian theology. The work comprises five parts: key figures (the longest by some measure), major events and movements, theological loci, theological approaches and recent currents. Disputes about who and what is included would make a discussion group topic in itself. But as it stands, the seventy-two chapters form a stimulating collection certain to offer intellectual sustenance to any reader. From the definitive survey format (e.g. Ruether on feminist theology, Kim on Asian Theology, Polkinghorne on theology and science) through more provocative pieces (Newlands on von Harnack, Franke on postmodernity) and more individually assertive essays espousing a clear ‘position’ (e.g. Zagzebski on ethics) to beautifully constructed pedagogical pieces (e.g. Vanhoozer on Systematic Theology) there is sufficient variety within what could have been a very restrictive format to keep the reader interested. This is not to say that the often tightly packed essays are all of even quality. Theology readers will have their own favourites, but I was disappointed by the chapters on biblical theology (insufficiently self-critical of the human dimension of the narrative approach it commends) and on soteriology (is Paul really the only Christian theologian?). At such points, and at others throughout the work, perhaps a heavier editorial hand might have been beneficial.
With regard to discussion with the work as a whole, the key figures section does perhaps reflect a more North American – rather than European or non-Western – readership. Darwin’s inclusion is an intriguing choice: influential without a doubt, but meriting a chapter in the same way as Kant and Hegel? The theological loci section, puzzlingly, contains some chapters which do not quite belong there. The missiology chapter is welcome but does not really engage (systematic theological) content, being more a history and justification of the discipline. What, it has to be asked, does missiology actually tell us about God? ‘Theological Approaches’ include three denominational chapters (Anglican, Roman Catholic and Eastern Orthodox) leaving other traditions subsumed within theological styles/moods (evangelical, process, Black) or regional groupings (African, Asian). The mix is uneasy. ‘Recent Currents’ is inevitably the most contentious – and the sixteen chapters in this part of the book are an intriguing list in themselves. I enjoyed the challenge of ‘neurotheology’ (Wildman and Cooley) and ‘astrotheology’ (Peters), despite the latter’s inevitable overlap with the theology and science chapter. Peters spells out precisely what attention to astrotheology means for theology’s content in a way which other writers would have done well to emulate.
These are, though, constructive engagements as well as critical observations. They are in no way recommendations not to read. This really is a very valuable collection indeed. Even taking up a chapter a day gives more than two months’ solid study. Better, perhaps (and more likely): six chapters a month for a full year. Collect up, and use, those book tokens!