All posts in “Book Reviews”

“Embraced: Many Stories, One Destiny” by Mark French Buchanan (a Review)

Book: Embraced: Many Stories, One Destiny: You, Me, and Moltmann by Mark French Buchanan [AMAZON LINK]

Publisher: Wipf and Stock [PUBLISHERS LINK]

Overview: It’s uncommon for a book to be at once profoundly moving and theologically stimulating, but this is precisely what Buchanan has achieved with Embraced. By using personal stories to explore the profoundly pastoral insights of Moltmann’s theology, this book is a home run.


This is a beautiful book with an innovating premise and a big heart. Buchanan weaves together stories from his life with deep theological insights mined from the works of Jürgen Moltmann. It is rare for a theology book to have this much potential for emotional and spiritual impact, just as it is rare for a spiritual book to have this much theological depth—but this is the great accomplishment of Embraced. 

Buchanan’s stories are full of life and hope, but they also touch on the deep questions of suffering and death. This is theology written from the heart of a pastor. Some of the most moving stories came towards the end of the book, which tended to focus more on loss and grief. I won’t spoil them for those of you who plan to read the book. But I will say this: I rarely tear up from a book, but I did when I read these touching accounts.

Buchanan explains the purpose of the stories he tells:

My stories illustrate the central insights from Moltmann’s theology and narrate what is fundamental to his work; that God dwells in every person as an inward guide, and that God encompasses everyone and everything. The stories illustrate how by dwelling in and encompassing all things, God is drawing all things into his own future.

I am now convinced that every time a hopeful story is told, God is the unseen storyteller, “whispering” his empathy, encouragement, and guidance for life. 1

This is a book that takes seriously the practical and pastoral implications of Moltmann’s work. Through these stories, the reader is inspired to recognize the love and life of God in their own journeys.

This is described well by one of my favorite quotes from Moltmann’s work:

I expect the presence of God in everything I meet and everything I do. 2

This expectation produces in us a Yes to life, a Yes that stands against the apathy that is all too common in modern life. In all things we have the expectation that God is with us. The stories that Buchanan shares, and the theological insights he explores through them, are a refreshing reminder of this expectation and this hope.

Conclusion: I could see this book serving a number of purposes. It would be great for group discussions, and it might even work as a preliminary introduction to Moltmann’s theology. Overall, it was simply an enjoyable book to read, and I highly recommend it.

Click here to buy Embraced by Mark French Buchanan (on Amazon)

My thanks to Wipf and Stock Publishers for a digital copy of this book for review. I was under no obligation to offer a positive review and have presented my honest reflection on this work.

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“The Transformative Church” by Patrick Oden – a Review

Book: The Transformative Church: New Ecclesial Models and the Theology of Jürgen Moltmann (Emerging Scholars) [AMAZON LINK]

Publisher: Fortress Press [LINK]

Overview: Oden’s book is broken up into two parts. The first addresses Moltmann’s theology as it relates to the Church, and the second engages that theology with contemporary Church movements, such as the Emerging Church. As a study of Moltmann’s thought, this book soars as a careful look at Moltmann’s key interests and by providing a much needed focus on Moltmann’s ecclesiology.


I read this book primarily for its first part, which studies Moltmann, and my review will therefore focus on Oden’s work on Moltmann’s theology. While it should be noted that the second part was indeed fascinating, I am less capable of commenting on its success than I am on the first part.

Oden states the overall goal of the book as follows:

“By putting together the practical expressions of transformative churches and the systematic insights of Jürgen Moltmann, it is my goal to begin to construct a more adequate transformative ecclesiology. More than this, however, I also seek to imbue the transformative church conversations with theological intent, seeing their practices as being much more than church growth techniques, or attributes of a narrowly defined practical theology. By bringing these writers and thinkers into conversation with Moltmann, my goal is to substantiate their practices as being themselves topics of theology. Just as hope became a topic in theology, I assert so also should other practices of the church, because they are first expressions by God to the world. All theology, in such an approach, is practical. We are to be hospitable, for instance, because God is hospitable. We are to welcome strangers, for instance, because God is the welcoming God. Our practices illuminate our expressed theology, incarnating continually Christ’s identity into this world.” 1

There are many publications available that focus on Moltmann’s first two books, Theology of Hope and The Crucified Godbut there has sadly been less of an interest in Moltmann’s profound contribution to ecclesiology (the doctrine of the Church), which was the focus of his third book, The Church in the Power of the Holy SpiritOden’s study provides a much needed contribution to correct this problem, and shows exceptionally well the importance of Moltmann’s understanding of the Church as an essential aspect of his overall theology. Just as hope and the suffering of God are essential to nearly every work Moltmann wrote, so his understanding of the Church is integral to his whole theology. Oden reveals this in his careful and thoughtful study of Moltmann’s major works.

Oden writes his study with an attention to detail as well as an approachable style, which makes this book a helpful guide to Moltmann’s theology, as well as a fascinating look into a dialogue possible between his work and the different models within the Emerging Church (Oden lists four variations).

In a section directly dealing with Moltmann’s The Church in the Power of the Holy SpiritOden provides a helpful reflection on the political action of the Christian community, particularly as it relates to the call for the Church to care for the oppressed and the weak:

“In light of the cross, political action is always ‘from below,’ which is the only form of action that itself resists becoming oppressive because it stands with the outcasts and rejected. As a messianic people, those in the church do not identify with the powerful or seek symbols of strength and wealth to legitimize their claims for the kingdom, but instead share solidarity with the people who have no power.” 2

“This means that the fellowship with Christ does not simply encourage including the poor in our services or reaching out to them or giving them what we think they require, acting in paternal ways. Rather, this fellowship insists on involving ourselves in true solidarity, seeing them not as objects to fix but as people included in our fellowship, the fellowship of Christ. … Indeed, it might even be said that it is not our choice to include them in our fellowship with Christ but to seek their fellowship so as to be included with Christ who is already with them.” 3

This example shows how well Oden is able to highlight important insights from Moltmann’s theology for the Church today. This was the case for nearly every section he wrote on Moltmann’s thought, in which he carefully and clearly articulates the important points from each of his major books. I enjoyed this book very much, and found these sections to be very insightful for a better understanding of Moltmann.

Conclusion: Oden’s book is well worth reading, not only for the first part which masterfully deals with Moltmann’s theology, but for the whole premise of the book which strives to provide a transformative model for the Church. I’d recommend it both for those interested in how Moltmann’s theology might work in a dialogue of this sort, but also for those searching for a good overview of some of his essential convictions from the perspective of his ecclesiology.

Click here to purchase a copy (Amazon)

My thanks to Fortress Press for a digital copy of this book for review. I was under no obligation to offer a positive review and have presented my honest reflection on this work.

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Notes:

  1. Kindle loc., 206
  2. Kindle loc., 1581.
  3. Kindle loc., 1597-9.

“Theology as Hope” by Ryan A. Neal (a Review)

Book: Theology as Hope: On the Ground and Implications of Jürgen Moltmann’s Doctrine of Hope (Princeton Monograph Series) [AMAZON LINK]

Publisher: Pickwick Publications [LINK]

Overview: Theology as Hope is a carefully written, thoughtful book, which studies Moltmann’s major “Contributions to Systematic Theology” within the light of his theology of hope. For Neal, this is Moltmann’s chief method, “theology as hope.” While he is ultimately critical of the success of Moltmann’s project, he nevertheless provides a fair and helpful reading of his work.


I was impressed by this book. It is a clear overview of Moltmann’s theology from the conviction that his central method is “theology as hope.” while I wouldn’t call it an introductory study, it still gives a nice overview for those who might have a decent grasp already of Moltmann’s thought, but who perhaps have a few questions about precisely what Moltmann means. (Though Bauckham’s work will always be the standard for secondary literature on Moltmann.) Notable is his clarity in dealing with Moltmann’s controversial “social doctrine” of the Trinity. He provides a helpful response to critics of this notion that I thought was very well put together.

Another strength of this book was Neal’s ability to recognized nuances in development in Moltmann’s theology, so that he often made note of the precise areas where Moltmann progressed in his theology, or acted in a self-correcting manner, or when he flatly changed his mind. It is very helpful to read Moltmann within this context, because some of his earlier work is admittedly “one-sided” and it becomes useful to see where and how he corrects some of these tendencies. This is perhaps the greatest value I found in reading the book, as Neal pays careful attention to these details.

One such example is to examine how Moltmann expands from The Crucified God into The Spirit of Life with a more precise understanding of God’s involvement in the cross. Neal writes:

“While the central question of CG [The Coming of God]: ‘what does the cross mean for God?’ was only answered in a discussion of Father and Son… In SpL [The Spirit of Life], however, Moltmann seeks a specific answer in pneumatological terms… In SpL he is exercised by the ‘seldom asked’ question: how does the Spirit relate to the cross?” (185)

Neal notes that Moltmann draws upon his “social understanding of God’s triunity, stressing the three subjects rather than their unity.” (187) Therefore, the Trinitarian dimensions of the cross are more clearly articulated. Whereas previously Moltmann had a limited understanding of the Spirit’s involvement in the crucifixion, now Moltmann expands into a fully Trinitarian interpretation. Neal summarizes this as follows:

“1. The Father… is the ‘rejecting Father.’ First, the Father does not hear the prayer of the Son in Gethsemane, and then on the cross is continually silent as he abandons the Son to death. So, the Father suffers as the one abandoning his Son.

2. The Son… is the abandoned Son. The first part of his plea to the Father (Abba): ‘remove this cup from me’ goes unanswered, while the second half ‘yet, not what I want, but what you want’ is answered according to the Father’s will. So, the Son suffers actively as the one who both ‘through the eternal Spirit offers himself without blemish to God’ and passively as the one abandoned by his Father.

3. The Spirit… is the Spirit of Christ. The Spirit suffers, but does not die and is ‘Jesus’ strength in suffering.’ Thus, the Spirit is the ‘real determining subject of this special relationship of Jesus’ to God, and of God’s to Jesus.’ Accordingly, the Spirit ‘frames the Son’s response: ‘not my will, but thine be done.’ The Spirit also ‘reveals to Jesus the ‘will’ of God.'” (187-8)

The first and second proposals are included in Moltmann’s The Crucified Godbut this third aspect is where Neal sees as a development (and improvement) upon his theology of the cross. I’ll have to go back and re-read the sections he refers to in order to understand all the points here, but it was interesting to see this development spelled out so carefully. There are various other comments Neal makes that are helpful in this same regard, as he expertly traces Moltmann’s development on numerous issues. Perhaps this is just something I have not yet studied for myself as fully, but it struck me as a valuable aspect of the book.

Neal’s conclusion in the book was also interesting to read, though he takes a critical tone on the success of Moltmann’s theology of hope which I’m not quite sure I can follow. In a poor restatement of Neal’s conclusion, it seemed like his conclusion was that Moltmann’s theology of hope fails to be a theology of hope and is more accurately a theology of certainty (especially in Moltmann’s explicit universalism). Thus, he criticizes Moltmann’s Theology of Hope and his Coming of God perhaps the most strongly.

Conclusion: Generally speaking, I enjoyed this book for how carefully and thoroughly Neal wrote, as well as the attention he gave to the development of Moltmann’s thought. I’m not wholly convinced by his conclusion, but I found my understanding was challenged by it. I think this fact is a great sign of a successful book on Moltmann, since he was himself so dedicated to theology as a dialogue, or as he called it “an adventure of ideas” in which his “whole concern has been, and still is, to stimulate other people to discover theology for themselves” (Experiences in Theology, preface).

Click here to purchase Theology as Hope by Ryan A. Neal

My thanks to Pickwick Publications and Wipf & Stock Publishers for a digital copy of this book for review. I was under no obligation to offer a positive review, and have presented my honest reflection on this work.

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Our God Loves Justice by W. Travis McMaken (a Review)

Book: Our God Loves Justice: An Introduction to Helmut Gollwitzer by W. Travis McMaken (AMAZON LINK)

Publisher: Fortress Press (PUBLISHERS LINK)

Overview: McMaken’s introduction to the political theology of Helmut Gollwitzer is overflowing with thought-provoking insights, careful explanations, and important implications. I found the book easy to read, but tremendously helpful as both an introduction to Gollwitzer but also to why a Christian can (and should) be a socialist.


W. Travis McMaken’s Our God Loves Justice has been highly anticipated by those familiar with his popular theo-blog, Die Evangelischen Theologen (DET). 1 I was very excited to have the opportunity to read and review it. I brought it with me on my vacation to Portugal this past week. The strength of the book and the depth of its insights can be illustrated by the fact that I spent a great deal of my time thinking about the book as I walked along the beautiful streets of Porto and Lisbon.

The book is divided into five chapters, with two appendixes. I’ll briefly go through each chapter to give you a taste of this excellent study.

First, McMaken reflects on reading Gollwitzer in the context of America’s political and economical climate. Here McMaken shows why it is essential to read Gollwitzer today, and particularly why he hopes to initiate a conversation about his theology. This includes reflections on America’s economic inequality (think of the 1% vs. the 99%), as well as a history of Christianity’s problematic involvement with capitalism. This chapter makes it clear that right now is a critical moment in time for America, a kairos time, a fertile moment to act. McMaken begins with a clear statement:

“Helmut Gollwitzer was a socialist. He was also a Christian. And perhaps the most surprising thing, at least for those of us deeply embedded in white American Christianity, is that Gollwitzer was a socialist precisely because he was a Christian. This book tries to make sense of that ‘precisely because’ in Gollwitzer’s life and thought.” 2

Second, McMaken works through Gollwitzer’s fascinating life. This was an especially helpful chapter for introducing Gollwitzer and grasping the shape of his life and thought. I was deeply moved at times when learning about Gollwitzer’s courage, as well as the tragedies he faced. McMaken aptly titled this chapter “Grace upon Grace.” Certainly, Gollwitzer is worth reading not merely because of the fullness of his ideas, but also the fullness of his life. His closeness with Barth was also interesting to discover, such as learning that Barth spoke at his wedding and Gollwitzer spoke at Barth’s funeral. He was also Barth’s teaching assistant for a time. McMaken quotes a telling reflection Gollwitzer wrote towards the end of his life:

“the gospel has made me to constantly be a critical and admonitory voice against the severe injustices in our contemporary society… I am particularly thankful that I was allowed to be at the service of the gospel.” 3

The third and fourth chapters make up the center of the book, with Gollwitzer’s “political theology” and “theological politics” considered (respectively). Chapter three first traces Gollwitzer’s continuance of dialectical theology, and McMaken shows his expertise on the subject with a careful discussion of Barth and Bultmann. This leads to the conclusion that all theology is contextual theology, and therefore, that all theology is political. As McMaken notes,

“It is impossible to escape the political ramifications of our God-talk, even—and perhaps especially!—when we try to speak nonpolitically. It is simply impossible to do so. Either our theology supports the status quo, or it calls that status quo into question.” 4

In the fourth chapter McMaken continues to build on Gollwitzer’s theological background. For Gollwitzer, what is at stake here is “nothing less than the core concern of the Christian gospel.” Because the gospel demands “not mere intellectual assent, but embodied faithfulness.” 5 McMaken helpfully explains Gollwitzer’s understanding of socialism as it relates to the “true socialism” of the Kingdom of God. Bringing the discussion to its important conclusion, McMaken writes:

“Theological commitment to the true socialism of the kingdom of God and engagement with socialist analysis of capitalist social structures, which are antithetical to that kingdom, coalesce in Gollwitzer’s thought to make the fundamental point that Christians must take sides on political issues, and they must take the side of the oppressed. Many of those Americans today who think of themselves as Christians feel very uncomfortable when faced with this demand. As Gollwitzer correctly notes, however, taking sides ‘sounds terrifying only to him who is blind to the fact that the empirical church has actually always taken sides.’ Christians have, by and large, sided with the status quo. But the gospel’s call to repentant conversion—to metanoia—’reaches into the politico-social dimension,’ and ‘as long as we shrink from revolutionizing [that dimension], we have not really heard’ the gospel’s call. That is, we have not encountered the God who loves justice, and who is consequently served through the pursuit of political love.” 6

Fifth, McMaken concludes the discussion with Gollwitzer’s ecclesiology (doctrine of the church). The church is to be both a “danger and a help” to the world. This follows naturally from the conviction that as Christians we must take sides on political issues. McMaken writes,

“Instead of leaving the church to its comfortable domestication, ‘the one thing that matters for the church is that she should be both a danger and a help to the world.’ Gollwitzer’s ecclesiology calls for a dangerous church because a church that is not dangerous is no help at all.” 7

The two appendixes in themselves are worth the price of the book, since here McMaken translates two essays by Gollwitzer which were previously unavailable to English readers. The first is the 1972 essay, “Must a Christian Be a Socialist?” The second is the 1980 theses, “Why Am I, as a Christian, a Socialist? Theses.” I enjoyed reading directly from Gollwitzer, and I thought the essays concluded the book perfectly. In the second essay, the collection of theses, Gollwitzer states his definition of socialism:

“A socialist maintains that a better society than the current one is possible and necessary.” 8

Conclusion: Our God Loves Justice is a timely book, excellently written, clear, and passionate. I have no doubt that it will initiate a conversation in America today about the theological necessity for political engagement, and it offers a convincing argument for the cause of justice sought after through democratic socialism. I strongly recommend you purchase a copy of this book and read it thoughtfully. Click here to purchase a copy (Amazon).

My thanks to Fortress Press for a digital copy of this book for review. I was under no obligation to offer a positive review, and have presented my honest reflection on this work.

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Notes:

  1. LINK
  2. Kindle Loc. 134
  3. Kindle loc. 1135, quoting from Gollwitzer, “Skizzen eines Lebens, 341; see also 341″
  4. Kindle loc. 2365
  5. Kindle loc. 2950
  6. Kindle loc. 3875
  7. Kindle loc. 4526
  8. Kindle loc. 5486

Jürgen Moltmann and Evangelical Theology: a Review

Book: Jürgen Moltmann and Evangelical Theology: A Critical Engagement edited by Sung Wook Chung (Amazon link)

Publisher: Pickwick Publications (an imprint of Wipf and Stock Publishers) (Publishers link)

Overview: This volume represents a fair and surprisingly appreciative engagement with Moltmann from the evangelical perspective. The weight of the book is on first understanding Moltmann before offering any criticism. As in any collection of essays such as this one, there are always essays that stand out among the rest. This volume is no different.


After I read the first essay in this book, written by Sung Wook Chung of scripture, I expected the rest of it to be largely negative. But I was pleasantly surprised. No essay is completely free from criticism, but the bulk of the essays fairly considered and appreciated the benefits of Moltmann’s theology.

It was a breath of fresh air. Most of evangelicals I’ve come across outright reject Moltmann as a heretic. They attempt to fit him into any number of labels (universalist, Marxist, open theist, etc.—however accurate or inaccurate) in order to downplay the significance of his thought. But this book does an excellent job truly celebrating the benefits evangelical theology might gain by engaging in a dialogue with his many contributions. If this book becomes a standard for the relationships evangelicals have with Moltmann, than there is tremendous hope for a profound future dialogue and mutual appreciation.

It did not surprise me at all to discover the first essay was on scripture, since evangelicals are known for their high regard of the Bible. Some of the most critical remarks were therefore against Moltmann’s theological method. Chung concludes this first essay with a remark that sets the tone well for the rest of the book: “…evangelicals cannot help maintaining an ambivalent attitude, both love and serious suspicion, toward Moltmann.” 1

The second essay was a sharp contrast against the first. Kurt Anders Richardson’s essay on “Moltmann’s Communitarian Trinity” was my favorite from the book. He treats Moltmann’s doctrine of the Trinity with the care it rightfully deserves. Many of the myths that surround Moltmann’s theology were dispelled.

One myth is Moltmann’s supposed Marxism. Richardson writes: “The Theology of Hope was actually a non-Marxist, Christian answer to Marxists.” 2 Richardson argues it is because many fail to understand the political background Moltmann writes within that they mistake him as a Marxist. He certainly appreciates elements of Marx, especially through his appreciation of Ernst Bloch; he is not, however, properly understood as writing a Marxist theology, but a Christian alternative to Marx.

Richardson also dispels the wrongful conclusion of patripassianism in The Crucified God. Patripassianism is an early modalist heresy that believed the Father suffered and died on the cross. Moltmann does argue for the grief of the Father in giving up His Son to death, but he does not confuse the death of the Son with the grief of the Father. The Son dies, and the Father suffers the loss of the Son. The label of patripassianism is wrongly applied, though some of the less attentive critics of Moltmann have jumped to that conclusion.

Against the charge that Moltmann is constructing an “extra-biblical” doctrine of the Trinity, Richardson writes: “This does not mean that Moltmann is thinking extra-biblically. On the contrary, there is much that is more biblical than the classic trinitarianism of speculative theology. It must be realized that all of the non-personal metaphors for Trinity are extra-biblical. What counts are the relational metaphors and signs of eternal relationships.” 3 This is a helpful clarification for critics of Moltmann’s “social” doctrine of the Trinity. He is thinking through with complete seriousness the doctrine of perichoresis, and as such Moltmann should be considered less speculative than those who argue for a metaphysical doctrine of God.

Richardson’s essay is a careful treatment of Moltmann’s thought, and certainly stood out as one of the best in the book. But I also enjoyed the Veli-Matti Kärkkäinen’s essay on Moltmann’s pneumatology.

The only real problem I have with the book is how repetitive it was, which made it rather boring to read even though each essay was so well written. This was because most of the essays repeated near identical biographical remarks or offered a short overview of his major books (or both). This made reading the essays, especially the first part of each, a chore. Even if I wasn’t familiar with Moltmann’s story or the development of his thought, I would find the repetition of this unnecessary. It is more of an editorial issue, however, and not directly the problem of the writers themselves. I wish the editor was more attentive to removing unnecessary repetition.

Conclusion: If this book is any indication of where the dialogue will go between Moltmann’s theology and evangelicals, then it is an excellent step forward. I recommend it for those who might find themselves on either side: whether you are an evangelical interested in Moltmann but unsure about him, or if you are appreciative of Moltmann but doubt there can be any evangelical dialogue, this is a helpful book.

My thanks to Wipf & Stock Publishers for a digital copy of this book for review. I was under no obligation to offer a positive review, and have presented my honest reflection on this work.

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Notes:

  1. 16
  2. 20
  3. 32

Divine Interpretation by T.F. Torrance: a Review

Book: Divine Interpretation: Studies in Medieval and Modern Hermeneutics by Thomas F. Torrance (edited by Adam Nigh and Todd Speidell) (AMAZON LINK)

Publisher: Pickwick Publications (an imprint of Wipf&Stock) (PUBLISHERS LINK)

Overview: Released only this month, this collection of essays by Torrance is a valuable addition to his current body of work. While the two essays on Barth stood out as the high points of the book, each essay was a masterful piece of scholarship.


Undoubtably, the great benefit of this book is the republication of two important essays on Karl Barth written by Torrance and published in the now out of print (and therefore very costly) volume, Karl Barth: Biblical and Evangelical TheologianI’ve wanted to read this book for some time now, but the near $100 price tag has prohibited me from getting my hands on a copy.

The essays “Karl Barth and the Latin Heresy” and “Karl Barth, Theologian of the Word”, were naturally the high point of the book for me. Yesterday I posted an article examining several quotations from the first essay. Reading my article from yesterday will give you a taste of this essay, which you can do so by clicking here.

Continue Reading…

T.F. Torrance on Universalism and Limited Atonement (as Dual Heresies)

I’ve been reading the newly released collection of essays by T.F. Torrance, Divine Interpretation: Studies in Mediaeval and Modern HermeneuticsWipf & Stock Publishers were kind enough to send me a review copy, and when I finish reading the book I will be posting my final thoughts here. But I wanted to share an important quote from the book before then.

I was excited to discover that this collection reprints an important essay Torrance wrote, which prior to this book was only available in the costly out of print study, Karl Barth: Biblical and Evangelical TheologianThis essay is entitled “Karl Barth and the Latin Heresy”, and includes some profoundly important remarks about how Torrance places Barth within the western tradition.

Especially insightful, however, is how Torrance explains the “dual heresy” of universalism on one side and limited atonement on the other. I’ll let Torrance explain more himself in this insightful quote. Comments in between quotations are my own, and bold text is also mo own emphasis. Enjoy! Continue Reading…

“Encountering Reality” by Travis M. Stevick: a Book Review

Book: Encountering Reality: T.F. Torrance on Truth and Human Understanding by Travis M. Stevick (AMAZON LINK)

Publisher: Fortress Press, emerging scholars series (PUBLISHERS LINK)

Overview: Stevick’s book was an interesting read, which engages Torrance’s epistemological developments with contemporary philosophy and science. This was undoubtably the strength of the book, alongside the clear and careful explanation of Torrance’s thought. Though more a book for the specialized, this is still an insightful critical study of Torrance’s central epistemological claims. Continue Reading…

Trinitarian Theology after Barth: a Review

Book: Trinitarian Theology after Barth (Princeton Theological Monograph) ed. by Myk Habets and Phillip Tolliday, with a foreword by John Webster (AMAZON LINK)

Publisher: Pickwick Publications (an imprint of Wipf & Stock Publishers), included in the Princeton Theological Monograph Series #148 (PUBLISHER LINK)

Overview: Like any collection of essays, there will always be those essays that hit a home run, those that intrigue great interest, and sadly sometimes also those that fall flat. In this collection there were far more home-runs and sparks of intrigue than in most of the collections I’ve read, and for that reason alone this is an excellent and thought-provoking book well worth your time. It will be of special interest for those wanting to study Barth’s Trinitarian theology, and particularly to examine the diverse streams of thought of those who have more or less followed after his work. Continue Reading…

“Trinitarian Grace and Participation” by Geordie W Ziegler: a Review

Book: Trinitarian Grace and Participation: An Entry into the Theology of T. F. Torrance by Geordie W Ziegler (Amazon link)

Publisher: Fortress Press (Emerging Scholars series), 2017 (Publishers link)

Overview: Ziegler’s book is quite an achievement, with clarity and precision he embarks on the difficult task of exploring Thomas F. Torrance’s complex thought. The book emphasizes what Ziegler calls “a deeper strata of Torrance’s theology: his theology of grace, in which all other doctrines find their interior logic.” 1 This is a highly commendable and insightful reading of Torrance, recommended for anyone interested in his work.

Continue Reading…

Notes:

  1. Kindle loc. 200