Reformed and Always Reforming, Roger Olson

Reformed and Always Reforming: The Postconservative Approach to Evangelical Theology is a descriptive and prescriptive account of the move of some evangelical theologians to what has come to be termed a "postconservative" style of doing theology. Olson finds himself among this growing group, and seeks to set out the methodology that underlays this shift. Thought that may in fact sound a bit dry, Olson in fact turns in a compelling story of the development of a new brand of evangelical theology.

He begins by identifying just what this "postconservative" theology is by first describing "conservative" theology. He lists ten characteristics:

1. Correct doctrine as the essence of Christianity.
2. Revelation is primarily seen as propositional.
3. There is the tendency to elevate some tradition to the level of magisterium.
4. Suspicion of the constructive task of theology.
5. Evangelicalism is a bounded set: people are either in or out.
6. Many who call themselves evangelicals wouldn't be considered evengelical by conservatives.
7. High levels of suspicion toward modernity and postmodernity in favor of the ancient or traditional.
8. Tend to think that it is possible to do theology relatively uninfluenced by culture or history.
9. Tendency toward harsh, polemical rhetoric, staying close to fundamentalist roots.
10. Tends to be done "in the grip of fear of liberal theology" (25).

After setting the stage with a sketch of "conservative" evangelical theology, he moves briefly through a discussion of shared ground, before then beginning to explicate the "style" of theology that he terms postconservative. It is in fact the task of the rest of the book to lay this out, but some major trends and themes can be listed as distinctive (in essence, they are the flip sides of the ten things he has pointed out about conservative evangelical theology listed above). Some of the important aspects might be layed out as follows (the choice and numbering are my own:

1. Consider relveation's purpose to be transformational more than informational.
2. The constructive task of theology is cointinuing; there are no "closed, once for all systems" of theology that have perfectly enshrined the truth about God (55).
3. Concern about the deep roots of conservative evangelical theology in modernity and the desire to move beyond foundationalism.
4. See evangelical theology as a "centered set" rather than a "bounded set"; that is, less focus on who is in and who is out and instead focusing on who is closer to the center and who is moving away from that center. This includes some comfort with ambiguity that is often lacking in conservative evangelical theology.
5. Recognize that the core of evangelical faith is spiritual experience rather than doctrinal belief. This doesn't mean it doesn't have informaitonal content (it's not merely generic belief itself or belief in some anomalous "ground of being") but that this language is "second order," the communal expression of the experience of God in revelation.
6. While tradition is greatly respected, it is not enshrined as definitive; this means systems and theologians of the past can be helpful and essential conversation partners but the assumption should never be made that they have provided final formulations equal to the status of scripture or fully authoritative as interpreters of the Scriptures.

Throughout the remainder of the book, Olson fleshes out these elements of the postconservative style of theology, looking often at important postconservative thinkers who embody these trends. This includes frequent discussion of Stanley Grenz, John Franke, F. LeRon Shults, and Kevin Vanhoozer as especially lucid expositors of this style of theology. He also undertakes detailed discussions of some proponents of the conservative style, such as D. A. Carson, and Carl Henry, with frequent references to Charles Hodge.

For myself, I have found Olson's vision to be a compelling one, in that he illumines many of the weaknesses that I myself have found with traditional "conservative" evangelical theology, such as it's seeming obsession with who is in and out, and it's often harsh polemic tone in discussions within and outside the evangelical family, and with its sole focus on proposition in revelation. As Olson points out, even taking these points, one is still "conservative" in the larger scheme of theology; they don't make one a "liberal," in any meaningful way (contrary to what many "conservative evangelical" theologians might claim). I think this great book shows the promise of evangelical theology as a vibrant and faithful exponent of the faith into a new century. It makes a great intro to these important themes and to the theologians who are on the cutting edge of evangelical thinking about God.

I Want to Believe, Mel Lawrenz

Mel Lawrenz is pastor of Elmbrook Church in Brookfield, Wisconsin (thanks to Elmbrook Church and Pastor Lawrenz for the review copy; HT: Scot McKnight for spreading word of the offer). In I Want to Believe, Lawrenz sets out to offer a guide for belief in God in our pluralistic and agnostic age. This involves some basic and careful apologetics, some study of comparative religions, and some great pastoral reflections on the nature and content of the Christian faith.

The basic premise that Lawrenz starts with is that we all have a need for God. For Lawrenz, we are "born believers. It's just simply how we're made" (8). God created us for relationship with him, and it shows in how we're made and how we experience the world. As humans, we feel mortal (and why shouldn't we, Lawrenz points out, because we are), and we look for structure and meaning in life. This doesn't mean belief is easy, but in some way it is "natural" (my word, not his). He writes, "Believeing in God is not like a scientist trapping an animal in a cage to bring back to the laboratory for further study and tests. . . . God caries us away" (17). Later, he illumines the fact that belief goes beyond understanding, and that's okay. Because belif is where "the Made and the Eternal" are conjoined, and if we come to a point where we fully understood it, then belief would be about us and what we do. But it's not; it's about God.

Throughout the rest of the book, Lawrenz does a very fine, pastoral job of working out what it means to believe, as humans, as citizens of a pluralistic world, and finally, as followers of Jesus Christ. This involves discussions of doubt (a chapter worth the price of the book), atheism, Islam, and the specifics of the Christian faith, to name a few of the topics he brings in.

Lawrenz book might be termed apologetics-lite, in a sense, but that is meant in the best possible way. He doesn't get bogged down in philosophy or argumentation but instead helpfully touches on many of these themes but moves beyond them to God and what it means to be in relationship with him. I think this great little book makes a user-friendly introduction to belief in the modern world, and I wouldn't hesitate to hand it to someone searching for faith, or even decidedly not searching for it.

The Nature of the Atonement, Bielby and Eddy

I'm finally getting around to the pile of books I've finished but not commented on over the last few months. In The Nature of the Atonement: Four Views, four scholars are asked to put forth a comprehensive understanding of what they consider to be the foundational metaphor or central thrust of the New Testament's teaching on atonement. They are then asked to interact with each of the other three author's views, facilitating a dialog between the different views and accentuating both commonalities and disagreements. The four scholars and views are as follows:

Gregory Boyd, Christus Victor
Joel B. Green, Kaleidoscopic
Bruce Reichenbach, Healing
Thomsa Schreiner, Penal Substutition

Because of the nature of the book, that is, that each scholar is already abridging an in-depth discussion in their short essays and that each scholar interacts with the others, I will simply restrict my review to some brief comments of evaluation and commendation.

In most evangelical circles, it would seem that the penal substitution view holds sway as the dominant (and sometimes almost the only) view. And Thomas Schreiner does an admirable job of displaying the deep scriptural roots and theological reasoning that make this such an important view. Greg Boyd, in what was maybe for me one of the strongest pieces, displayed the deep scriptural roots of the Christus victor model, showing the importance of victory of death and evil for biblical thinking about sin and salvation. Bruce Reichenbach ably deploys arguments for the healing aspects of atonement, emphasizing forgiveness and reconciliation as part of this understanding. Joel Green's essay was also very strong, emphasizing that the context of Jesus' death and the purposes of God are two essential aspects of thinking about the atonement. This leads him to assert that no one metaphor or model will fully illumine the significance of Christ's death, nor will any one model necessarily be the best way to speak the truth of Christ's death into our cultural setting today.

Each author does their view justice, in showing the deep logic that underpins it and the way the atonement fits within a larger Scriptural and theological framework. Each author also sets out to show how their view sets the foundation for or interacts with other views and metaphors, which make up subsidiary ways of speaking about Christ's death. For this reason, I think this book makes a great entry point into this lively and important dialog about the work of Christ and the nature of the atonement. It deals deliberately with the text of the New Testament and also, in less depth, with the historical interpretations and understandings of Christ and his death.

Elie Wiesel, Night

I have just finished rereading this powerful and haunting narrative of Elie Wiesel's experience as a Jew experiencing the Holocaust and the famed Auschwitz concentration camp in Poland. I first encountered this little book in a seminary class on God, Evil, and Suffering, and it was a fitting way to begin that class. For in it, Wiesel thoughtfully reflects on the dept of the depravity he witnessed in years of German maltreatment.

He begins the story with the the waiting and questioning of 1943. His thoughts and that of his community were both on Hitler's progress and prospects, and also on God's existence and benevolence. The year 1944 brought all these things to a head, as the Jews were first placed in a Ghetto and then moved out to concentration camps, both surreal experiences of coming to realize the extremity of their situation. Some hope of humanity remained, either as only wishful thinking or as common-sense expectation that things couldn't be as bad as some thought, but with the arrival at a German concentration camp, with separation by men and women and then by age and ability, with some going to work and others going to the crematories, reality, unexpected and unimaginable as it may have been, began to set in. The horrors daily experienced by Wiesel and his fellow prisoners are still hard to imagine, but that is why they are so important to read.

One episode at Auschwitz stands out as a climax of inhumanity: the hanging of a young boy who had been an assistant to an Oberkampo, a prisoner who was in charge of other prisoners. The boy refused to speak about allegations against his Oberkampo, so the Germans sentenced him to death. Wiesel recounts the lilence throughout the camp as the hild was hung. "Where is God? Where is He?" The question rung out behind Wiesel as he watched the events. Then, as the prisoners were all forced to march by the hanging prisoners, including the yong boy who was still hanging alive in the last momets of life (too light to have his neck break immediately upon hanging). "where is God now?" the question again is asked. It is impossible for questions like that to ring in our minds. Wiesel continues his reflection on these horrors, and upon God. This turned him to anger: "What does Your greatness mean, Lord of the Universe, in the face of all this weakness, this decomposition, and this decay?" (73-74). God becomes the accused, but along with this comes a great void. It is that void that rings throughout the whole work.

While not easy to read, this Holocaust memoir is essential reading. It is important that we remember. We must acknowledge the depths to which our inhumanity can go. We live in a world of suffering and death, and to picture it with rose colored glasses doesn't make it go away. Instead, acknowledging and living in the suffering of others gives us a chance to begin walking along side them. It's also a reminder that easy answers won't suffice. That isn't to say that the void Wiesel speaks of and evidences are the true state of affairs in our world, but that they are important experiences into which God's truth must be spoken.