Abstract
It is more than an accolade for a theologian’s work to be the subject of an international conference. That is the provenance of this set of papers focusing on the writings of Martyn Percy. The symposium took place in the US at Virginia Theological Seminary in September 2016, and this volume collects together 14 of the papers presented – papers of various length and depth. These are placed alongside responses by Percy, also accompanied by 15 extracts from his work, again of varying length and depth. The book begins with a useful introduction from Ian Markham. Markham points to Percy’s desire to engage with the social sciences, avoiding what he describes as the ‘imperialism’ of John Milbank and Radical Orthodoxy, and of other contemporary theologians. Markham outlines the main contours of Percy’s approach and interests: the contextualization of theology, a critique of power in charismatic Christianity, socially progressive commentary on ethical issues. There is a mild critique, asking for more clarity on ‘the Church’ and a clearer exposition of the nature of truth within the social sciences.
The three main sections of the book focus on methodology, ecclesiology and application. There is throughout a celebration of Percy’s contribution, from a wide variety of commentators. Joel Daniels and Simon Coleman endorse Percy’s positive engagement with the social sciences. Matt Gompels welcomes the trenchant critique of power in John Wimber’s Vineyard churches; this was effectively where Percy’s research began. Gerard Mannion explores Percy’s ecclesiological realism. Richard Lawson applies Percy’s ecclesiological analysis, reflecting on three separate narratives. Finally, in this ecclesiological section, earlier published reviews by Robert Carroll, Peter Coleman and Gavin D’Costa offer a greater element of critique. In the section on application, Monique Ingalls explores Percy’s view of Anglicanism, which Percy argues is rooted in ‘a method’ rather than in a ‘confessional theology’.
There are hints at a critique in some of these essays. D’Costa calls for a ‘thicker’ descriptive style and a tighter use of evidence. Lyndon Shakespeare constructively criticizes Percy’s work on pastoral ministry. Using Aquinas, Shakespeare places grace at the heart of pastoral theology focused on the building of character. Kathryn Blanchard takes Percy to task at various points for not being robust or systematic enough in his use of Scripture. She also argues against too easy a tolerance, rooted in a particular strand of Anglican liberalism.
This is an interestingly engaging volume, offering variety from Percy’s oeuvre and at times a very useful critique. One of Percy’s favourite concepts, as applied to his view of Anglicanism, is the term ‘obliquity’. This very obliquity often gives Percy’s work its quicksilver-like quality. What is actually being said? Should he not be prepared to engage more directly with biblical and doctrinal theology instead of appearing to run in parallel to it? His ‘magpie-like metaphors’ are celebrated (p. 24f), but these can also occlude clear meaning. This volume is to be welcomed both for its exploration of Percy’s writing and for its preparedness to challenge him to rather sharper responses than he offers here.