The Contribution of Alister McGrath's Christian Theology

CHRISTIAN THEOLOGY: AN INTRODUCTIONBy Alister E. McGrath. 1st ed. Oxford: Blackwell, 1994 . Pp. xviii + 510. N.p. 2nd ed. Oxford: Blackwell, 1997 . Pp. xii + 604. N.p. 3rd ed. Oxford: Blackwell, 2001 . Pp. xxxii + 616. N.p. 4th ed. Oxford: Blackwell, 2007 . Pp. xxix + 534. N.p. 5th ed. Oxford: Blackwell, 2011 . Pp. xx + 499. N.p. 6th ed. Oxford: Blackwell, 2016 . Pp. xxi + 479. $55.95. Christian Theology: An Introduction represents a remarkable contribution of Alister McGrath's work to theological education. The textbook itself is a result of more than thirty years of his teaching experience and has been used in Christian theology courses worldwide for almost three decades, in six editions, spanning from 1993 to 2017. The work has received scholarly attention, and several book reviews have been published about its different editions. In this article, I intend to offer a brief conceptual analysis of the contribution of McGrath's Christian Theology to teaching systematic theology courses at the undergraduate level (for studies on teaching systematic theology, see Hiebert 1978; Geense 1987, 430–44; Conradie 2005, 510–20; Gillen 2016). While the last edition was published in 2017, the current worldwide use of this textbook attests to its enduring influence in theological education. Moreover, the retirement of Professor McGrath as the Andreas Idreos Chair at the University of Oxford in 2022 constituted a significant occasion for the celebration of his scholarly achievements and has promoted a renewed appreciation of his work (see, for instance, several articles in honor of Alister McGrath in the special issue of Zygon 57:1 [March 2022], 109–286). Obviously, a consideration of Christian Theology must be part of this renewed discussion, as the textbook is a robust expression of McGrath's contribution to theological education. The conceptual analysis of this article proceeds in three main steps. First, I outline the main points about Christian Theology that appear in several of its scholarly reviews, summarizing positive and negative remarks elaborated by the reviewers. Then, I describe how the textbook itself presents its contribution to theological education. In this second step, I focus on the prefaces of each edition, with special attention to statements of improvement in comparison with previous editions. Moreover, I attempt to compare remarks of scholarly reviews provided in the first step with the contributions presented in the prefaces in order to observe whether scholarly points have been addressed by the content of prefaces in following editions. Finally, in the third step, I narrow down the discussion to the last part of the textbook, which deals more directly with themes of Christian systematic theology (God, Christ, salvation, etc.), after the necessary overviews of historical theology (part one) and method in theology (part two). In this final step, I take into account the information presented in the two previous steps and evaluate the contribution of the textbook for theological education in the presentation of a theme in Christian theology from the point of view of teaching systematic theology. While I do not claim to be exhaustive regarding the academic reactions to Christian Theology, I found nine scholarly reviews. As could be expected, most of them, more precisely four, were written with reference to the first edition (Ayres 1994, 440–42; Sarot 1995, 97–98; Plantinga 1996, 262–64; Sell 1998, 90–91). As far as the other five reviews are concerned, one is about the second edition (New Blackfriars 1997, 350–51), three on the third edition (Becker 2002, 183–86; Kilby 2002, 275; Rochford 2002, 199–200), and one of the fourth edition (Schott 2007, 215). I have been unable to find scholarly reviews on the fifth and sixth editions. In these reviews, praises of the work generally highlight two main qualities, namely, comprehensiveness and clarity. Reviewers underscore the amount and “wealth of information” provided (Plantinga 1996, 264; see also Sell 1998, 90). Christian Theology is strong on details, and it is near comprehensiveness (Kilby 2002, 275; Rochford 2002, 199–200), with an extensive bibliography (New Blackfriars 1997, 351). This quality is also observed in the progression of the published editions. Reviews of the third and fourth editions emphasize the expansion of the work (Becker 2002, 185; Kilby 2002, 275; Schott 2007, 215), and two reviewers identify a greater attention to Roman Catholic and Eastern Orthodox topics and thinkers in the third edition (Becker 2002, 185; Kilby 2002, 275). Clarity is another positive feature of the book in nearly all the reviews (Ayres 1994, 441; Plantinga 1996, 262; Sell 1998, 90; Kilby 2002, 275). Plantinga (1996, 263) points out that its language is minimally intimidating for students, which makes the book a helpful resource in the preparation of the ground for teaching systematic theology. Likewise, Becker (2002, 183) commends the material for its ability to present complex concepts and developments in a clear way. Furthermore, some reviewers highlight the fair historical approach of Christian Theology (New Blackfriars 1997, 351), which describes arguments and counterarguments for each theological position (Sarot 1995, 98) without telling the reader what to believe (Becker 2002, 183). However, the positive features of near comprehensiveness, clear language, and assumed neutrality in the discussion of the positions are strongly qualified, and even challenged, by the reviewers' criticisms. Overall, they call into question the presumed “neutrality” of the work by alerting readers about the implicit agenda of the book. According to the reviewers, this agenda is revealed in the selection of topics and thinkers as well as in the judgments of the author. As a general comment, Sell claims that C.S. Lewis receives more attention than theologians such as Schillebeckx, Ritschl, Ruether, and Tracy (Sell 1998, 91). Moreover, in the specific presentation of four Trinitarian models in the first edition, McGrath selects the models articulated by Augustine, Barth, Jenson, and Macquire. However, Plantinga (1996, 263) questions why the last two names should be taken as weighty representatives in Christian theology, in contrast to others who are not mentioned. Ayres (1994, 441) asks more directly why influential names such as Aquinas, Rahner, and Moltmann are not included in the description of Trinitarian models. According to Sarot (1995, 98), McGrath's way of introducing theology is largely influenced by his implicit “‘evangelical’ protestant perspective.” Similarly, Becker (2002, 185) discerns a reformed protestant perspective, which privileges Calvin over Luther. He claims that there are several pages on Calvin's predestination, which are not balanced with the Lutheran orthodox view nor with Roman Catholic and process theology critiques. Even though Becker acknowledges that the third edition of Christian Theology gives more attention to Roman Catholic and Eastern Orthodox perspectives, in comparison with previous editions, the focus on Protestant Reformed tradition is still prevalent. As a result, he lists other theological traditions that are underrepresented in the book, such as Lutheran orthodoxy, liberation theologies, feminist theologies, liberal Protestantism, and modern Roman Catholicism. In addition to this list, Schott (2007, 215) underscores that the discussion is too Eurocentric, lacking special attention to worldwide developments in India and Africa, for instance. Thus, he concludes that Christian Theology is not neutral, despite its claims to be so. This criticism of the work's non-neutrality implies that the book is not as comprehensive as it claims to be, given the selection of thinkers and emphases (Sell 1998, 91). Furthermore, reviewers of the first edition express concerns about the content of themes in systematic theology described in the third part of Christian Theology: the section in eschatology is almost restricted to individual eschatology, a substantial discussion on world religions is lacking in the connection between Christianity and other religions (Sell 1998, 91), the doctrine of creation should be expanded to a section in its own right, instead of being limited to a small portion of the section on the doctrine of God, and the work should include a stronger discussion on theological anthropology (Plantinga 1996, 264). Three reviews, on the first, third, and fourth editions, respectively, are not satisfied with the encyclopaedical historical approach in the presentation of systematic theology. Plantinga (1996, 263) defines it as “a historical introduction to theology in the systematic grouping of doctrines,” which he classifies as an insufficient approach to systematic theology, as it basically adopts the following structure: “A held this but was subsequently opposed by B.” He adds that the intended neutrality of the work is problematic for the evaluation of the strengths and weaknesses of each position, since the adoption of a theological viewpoint is presumably necessary for the proper articulation of an assessment of different views. Besides, reviewers affirm that the historical development of ideas should be explained against the background of a more detailed context. In this evaluation, Plantinga (1996, 264) speaks of “‘bleeding chunks’ approach to primary sources.” Likewise, Rochford (2002, 200) criticizes the relative lack of a narrative approach that presents the “tangible social dimension” that gives intelligibility to the emergence of theological ideas. Schott (2007, 215) summarizes this problem by mentioning the quotations of theologians without a proper indication of the context of these statements and positions. In short, the reviews praise the work for its near comprehensiveness, lucid clarity, and intended neutrality. Nevertheless, these features are qualified, and perhaps even challenged, by the criticism of non-neutrality, especially in terms of selectivity, particular emphases, and theological judgments, along with concerns about the lack of a more sustained systematic and historical articulation of concepts and positions. As we read the prefaces and other pre-text sections of Christian Theology in its several editions, it is possible to identify partial answers to the criticisms raised in the reviews. This does not necessarily mean that McGrath is intentionally replying to them since we can find many of these answers in the first edition itself. The point is that the way in which he explains the purpose of the book is helpful to frame a fair assessment of this work as we dialogue with relevant questions raised by the reviewers. The basic premise of the author is that the study of theology is a fascinating enterprise and that it plays a pivotal role in the understanding of modern intellectual culture. However, instead of an enthusiastic attraction to learning theology, McGrath painfully observes a widespread lack of interest in the study of this field. The main reason for this disturbing reality, he argues, is the way in which theology is communicated to the general public. To be more precise, theological talks tend to use complicated jargon, and the approach to the topics is almost unintelligible to them. As a result, theology is unfortunately taken as irrelevant (1st ed., xiv). While the discussion on the perceived public relevance of theology could be expanded, this proposition is sufficient to justify the importance of McGrath's introduction to Christian Theology, inasmuch as clarity is a key feature of his approach. In fact, the book's are without previous of theology, given his understanding that many of in theology are (1st ed., The author to believe that this of the a book not with clear and language but also with a comprehensive the readers about theology. This is precisely what Christian Theology to this of the book is it all the material are to to should not be by its McGrath In order to this material more to its the are as that do not to be read in the out in the book (1st ed., However, Christian Theology does not intend to be comprehensive in terms of is another of comprehensiveness to the McGrath does not to present his own ideas about the nor the readers what they should As he the book is than it to describe the of what has been present the conceptual in Christianity theology (1st ed., As a result, this approach the primary to include from Christian these of comprehensiveness are not without and the author to be of them. he in for not to nor all theological developments (1st ed., at three that are not in this of of from a point of there is description without This point is in the criticism of non-neutrality in the reviews. this does not to be The author can be about as as an description that largely an about the of key topics in the different traditions of Christian theology. is to this of for neutrality in at two is there is different traditions in Christian theology, but it is possible to of a relative The other is that for neutrality generally a process of dialogue in which the author intentionally from As a of fact, McGrath about this in his in all editions of Christian theology, to with and and his of for in a second that is in the of following the that are not neutral, is the that a focus on at the attempt to do to the of systematic analysis for positions. This point is elaborated in While this to be a an of McGrath's for a comprehensive the third lacking in his of is to the agenda of comprehensive is not the approach that systematic for the author to the of the comprehensive material by the that can be the is the for a articulation in the of the Furthermore, a comprehensive of discussion different theological topics to the of a proper historical and conceptual of how each in Christian theology. The of an elaborated is observed in the reviews, as I However, the by McGrath and these other three not in the pre-text sections of the first and second editions of Christian Theology are in in the section the how to use this in the third edition with a positive of to the first edition that after his criticism of what he a lack of systematic articulation in the book. The the book the ground for who to systematic (Plantinga 1996, This is precisely what McGrath explains in the section the textbook to background material for teaching that the can have more to work with more ideas in the provided that read in ed., this perspective, of what been a an of the book. was a lack of and evaluation the necessary for with different and to and evaluate to own ideas. In other a textbook that is to be used in the context of different traditions must for different of and theological positions on the Furthermore, the in each edition, the of four in the fourth edition that the author is to his and be fair with the different presented in the book. In the section the in the fifth edition, he that theological positions are presented as as and readers can to the this is not the for improvement in editions the fifth to the sixth edition, in the context of the of the of Christian Theology, we find a of the in the third section of the book, which themes of Christian systematic theology. we at this I describe in the third section on systematic theology since the second to the sixth editions. the importance of for the topics of systematic theology and the of in the present article to the of the third section of Christian Theology, I compare the detailed of the of in its several editions in order to identify significant in the This comparison that the partial answers to the criticisms found in the reviews without being in the I have the main of the in the the first to the second editions, we find especially in the doctrine of and the and and eschatology As we are of the criticism of a small discussion of the doctrine of creation in the reviews, the of as is in the second edition to include the development of the doctrine of creation and its with and Moreover, the reviewers McGrath's selection of four theologians for Trinitarian models and even other such as Aquinas, Rahner, and In the second edition, he adds other namely, the and Rahner, the models to The from the second to the third edition in the doctrine of God, the discussion of and the and eschatology the from the first to the second editions, the doctrine of to be the with a of the the was the description of theology, and the on the and on eschatology a As the fourth edition is the most of all editions in terms of the of in its In fact, all are significant amount of is observed in the on the and is as a brief that one of the first edition a stronger discussion on theological The on the topics on the of the doctrine and Trinitarian and As far as the reviews are concerned, the of Moltmann was by one of the first In the on two topics were one regarding the between the and the and the other the and work of Christ, which the between and In the on salvation, the discussion of the of in Christ, and was Moreover, the on anthropology two topics of the doctrine of expanded the previous description of concepts of and This expansion the discussion of Augustine, the and of and the question of The other was the over the doctrine of which as a of doctrine of by This the discussion of in and the description of by to by the on anthropology the on and the of which included several about and While the of from the fourth to the fifth edition is far the comparison with the from the third to the fourth editions, the in the fifth edition are three not have in the namely, the on and the the of creation receives attention, in the doctrine of God, in which the description of as the discussion of doctrine of Furthermore, the on the is more with the of of in the discussion of the historical development of the doctrine and the addition of of the Trinitarian which the of and the significant in this edition is the feminist perspectives, in the on the features in the of this and the on salvation, which feminist of the should be that in section on the reviews I have that one of the third edition lists several theological traditions underrepresented in the book, and one of them is feminist This criticizes the on Calvin's and the lack of other positions about predestination, such as the Roman Catholic views. this into we could highlight the addition of Catholic and on in the fifth edition, which in the on The sixth edition presents three basic in the of the First, it the on and that the material on the historical has been included in the on the of it a on the instead of being a in the doctrine of is that of the reviews observed in this article a on the a on the doctrine of but we do not find a regarding it has the of the on the after the on the of Christ, the and of salvation, and the on the Even though the are as for this in the the that in systematic theology still in learning this While the of the sixth edition is the of the on we also find in the other the of content to the of The on the doctrine of receives in each edition, and the sixth edition regarding a in the about the of and the description of special and general in the of in the The on has specific about the and and In the on the the of the language on and by the of as the of as in and as a Finally, the on eschatology, which presents some of from one edition to the adds of to and view of in the of The point has been The points for the and of have been from the on and The point in the of has been As we compare the five regarding content from the first to the sixth edition, we that two have been in edition, which are the first and the last in this third section of Christian topics have been to the doctrine of God, a points have been included in the on eschatology in each The on the has been in almost edition does not appear in we find a the editions in the on and salvation, the and Christianity and world appear in three of the five The on the is in the first three that in the first editions, the on anthropology and and world religions are in the last three that in the last editions. Overall, the theology of God, in a to be the main of the editions. To be this to the on the doctrine of but it also the in the on the and the addition of the on the in the last into account that I this article scholarly reviews as a frame of reference for the discussion of Christian Theology, the of statements in the prefaces and other pre-text sections of the textbook, and also of the in the topics of its systematic theology section the following the statements and the partial to the reviews, but they do by the points raised by the reviewers. While McGrath does not directly to the reviews in the textbook, his statements about the and the purpose of Christian Theology the of its The textbook does not the it the the and the and for his own and evaluation of the this is not an for the for systematic in the textbook, and the the different editions to in what does McGrath the points raised by the I that he does by his to to and students, which is by his for in each The focus of the in the theology of God, as in this article, for especially the on which has not been in the reviews in this the importance of in the of this textbook, there is still in this article for own as a I that the on Christianity and world religions is to the on and To be more these relevant are not but they the way in which different are the material on and has been in the on perhaps the on Christianity and the world religions could be in the second section of the textbook, which deals with theological this perspective, the following questions could be does the understanding of the way in which Christian theology is Moreover, how do the Christian of and in different the articulation of Christian even this is not in editions, and I that the author have for I still have the as a to this to the on world its material as for such an this the of Christian Theology for teaching systematic theology. Furthermore, a theological and remarks about the use of Christian Theology by systematic theology are in While these remarks a evaluation of the textbook they also take into account the general of the author. the purpose of the textbook is to background material for this the of and theological and views. Nevertheless, even the background material provided by the textbook a narrative viewpoint that the to in the This analysis could include questions such as there other to describe these different positions in the there other relevant positions that the textbook does not does one whether a position is relevant not in the narrative of Christian In this the does not the textbook but to its as are in the textbook that are to and of the content the editions but that problematic given the strong and of neutrality to the However, the of a textbook in systematic theology being for more than years in six editions the learning experience of understanding how the of systematic theology can be for more In fact, the development of Christian Theology on how should systematic theology, namely, be of scholarly criticism of what are be about to and other as a the way and theology

Art · Systematic theology · Theology · Biblical Studies and Interpretation · Christian Theology and Mission · Philosophy · Religion, Society, and Development

• Christian Theology

  Open Access•Faye E Schott•Religious Studies Review•2007

  Add to list