Mapping Modern Theology
Kelly Kapic and Bruce McCormack, eds. Mapping Modern Theology: A Thematic and Historical Introduction
Review by Matthew Claridge–
I think I can speak for many in the evangelical Reformed camp that Modern Theology often comes across as a wasteland of Ozymandias proportions. Nonetheless, the edifice of many a modern re-construction of Christian theology does have a certain appeal. The sheer ingenuity and imagination required to produce a theology the likes of Hegel or Barth can be as entertaining to read as watching a good sci-fi film. Of course, no self-respecting Modern theologian views their theologizing as a “game,” but it is, in the modern sense, often a product of playful “genius.” This simultaneous repugnance and attraction is captured well in J.I. Packer’s blurb for another popular guide to Modern Theology: it’s a “strange, romantic land, seemingly far off.” For me, then, reading much Modern Theology need not be a frustrating experience. It can be a fantastic one. Its an exercise in imagining how things could be, but happily are not.
The title of Kapic and McCormack’s recent book on Modern Theology is particularly appropriate, Mapping Modern Theology: A Thematic and Historical Introduction. How do you make your way around in this “Alice-in-Wonderland” world? Like trying to untangle the family tree of the Greek Pantheon, Modern theologians and their theological progeny can get easily confusing. Rather than attempting to capture everything a theologian is trying to do and say, the editors have filtered their analysis through the classic theological loci, e.g., “Theology Proper,” “Scripture,” “Anthropology,” “Christology,” “ecclesiology,” etc. Several theologians, of course, keep reappearing in each chapter, but it is certainly helpful to follow how one thread of their theology has developed and contributed to subsequent theological reflection in one particular area. Hence, this is a “thematic and historical introduction.” Rather than relying on a creative outline of their own, the editors’ use of the well-worn and time-tested theological loci goes a long way in clearing the fog that often attends engagement with Modern Theology.
Besides that overall positive element, we could list several other general strengths. The contributing authors for each chapter are, for the most part, outstanding. Some chapters may be better than others, but all of them are informative and handle their material with remarkable aplomb. There’s quite a list of well-known names who have contributed to the volume: Fred Sanders, Kevin Vanhoozer, John Webster, Richard Lints, and Michael Horton among others. Frankly, this was one reason why I was eager to read the book. The most stimulating chapters in my opinion were those by Fred Sanders on “The Trinity,” Stephen R. Holmes on “Divine Attributes,” Kelly Kapic on “Anthropology,” Bruce McCormack on “The Person of Christ,” and John Webster on “Providence.”
The more or less Reformed perspective of the contributors is a bonus which provides at least some confessional standpoint from which to engage the vagaries of Modern Theology. It was gratifying to notice that some chapters engaged with modern “evangelical” theologians such as Herman Bavinck and Charles Hodge. I’m thankful they received a voice here. There are more dialogue partners in Modern theology than Kant, Pannenberg, and Barth. I particularly liked Fred Sander’s subtle jab at the self-importance of the Liberal academic trajectory: “What Barth accomplished was to leverage his own credibility as a decidedly modern theologian, in touch with all the right academic interlocutors and able to draw the attention of academic practitioners, in order to put the classic doctrine of the Trinity in terms that could engage that subculture” (41, emphasis mine).
The book is designed primarily to be a descriptive analysis of Modern Theology, but personal judgment and opinion often intrudes. This is not necessarily a bad thing. In fact, I appreciated it. History books listing mere “facts” in chronological sequence are never very helpful. The best chapters in the book are often the most constructive and prescriptive. In some cases, this was a bit over done. Michael Horton’s chapter on Eschatology, while still informative, is nonetheless virtually an argument for Amillenialism. Other chapters provided thought-provoking critiques of the increasingly popular “Analytic theology” movement (Holmes and Webster).
Are there some shortcomings to this volume? Perhaps a few. Overall, this “introduction” to Modern Theology is still a hefty and demanding read. It’s definitely upper graduate level reading for those who have already been exposed to the ABC’s of Modern Theology. The authors often assume a good deal from their readers. This is not entirely a negative; there is just as much a need for such upper level treatments as for more basic introductions.
The only real structural flaw that stands out is the absence of a chapter on hamartiology, the doctrine of sin. To my mind, this is a fairly significant oversight. Not only is the doctrine of sin the elephant in the room in many permutations of Modern Theology, it might have helped to add a counter-balance to some sympathetic portrayals in the book. For instance, McCormack argues that Barthian Christology ties up the loose ends left frayed by the third Council of Constantinople in his chapter on “The Person of Christ” (perhaps the best chapter of the book). However, a treatment of Barth’s doctrine of sin in the context of his radical supralapsarianism might well temper McCormack’s conclusion a bit.
Otherwise, Mapping Modern Theology is a truly great contribution. It certainly deserves a place among graduate level textbooks providing an advanced introduction to Modern Theology.
Matthew Claridge, Senior Pastor of Mt. Idaho Baptist Church in Grangeville, ID
This book review is from the new issue of Credo Magazine. Read it today!
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The Trinity and the Christian Life: Why a triune God makes all the difference
One of the dangers every church faces is slipping, slowly and quietly and perhaps unknowingly, into a routine where sermons are preached, songs are sung, and the Lord’s Supper is consumed, but all is done without a deep sense and awareness of the Trinity. In other words, if we are not careful our churches, in practice, can look remarkably Unitarian. And such a danger is not limited to the pews of the church. As we leave on Sunday morning and go back into the world, does the gospel we share with our coworker look decisively and explicitly Trinitarian in nature? Or when we pray in the privacy of our own home, do the three persons of the Trinity make any difference in how we petition God?
In this issue of Credo Magazine, we have brought together some of the sharpest thinkers in order to bring our minds back to the beauty, glory, and majesty of our triune God—Father, Son, and Holy Spirit. But we do not merely want to see him as triune, but recognize why and how the Trinity makes all the difference in the Christian life. Therefore, in this issue Fred Sanders, Robert Letham, Michael Reeves, Scott Swain, Tim Challies, Stephen Holmes, and many others come together in order to help us think deeper thoughts about how God is one essence and three persons, and what impact the Trinity has on who we are and what we do as believers.
Matthew Barrett, Executive Editor
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