Written by Kirk R. MacGregor
Reviewed by Justin Cober-Lake
Detailing the last 200 years of theology in a single book is no easy task, but given the proliferation of ideas during this period, having a resource that skillfully delineates them seems almost essential. Kirk MacGregor takes on this mission by Contemporary Theology: An Introduction – Classical, Evangelical, Philosophical, and Global Perspectives. In his opening statement to the reader, he explains his plan to “acquaint yourself with the leading thinkers and schools of thought in Christian theology…both within and outside the framework of the evangelical tradition” while by “providing a clear and unbiased perception of the theological landscape of the last two centuries” (pp. 11-12). Both a theologian and philosopher, MacGregor achieves his goal. He notes that “much contemporary theology has appropriated various ideas and methods from modern philosophy” (p. 13) and he therefore strives to keep this intellectual heritage in mind when covering a wide range of theological topics. MacGregor’s own description of the book as a potential “springboard” for “theological explorations” (p. 12) helps define the book’s intended audience as students, but the value of his work extends beyond the classroom.
After a brief introduction, the book is divided into 38 chapters, each (after the first) devoted to a particular theological movement or individual thinker. The first chapter focuses on René Descartes and Immanuel Kant, laying the foundation for MacGregor’s general approach to finding intersections between philosophy and theology. Taking this route means that some thinkers, like GWF Hegel and Ludwig Wittgenstein, receive more attention than expected, but MacGregor shows the relevance of these philosophers in their contribution to shaping contemporary theology. Acknowledging a philosophical foundation, the book nevertheless addresses historical theological topics.
Each of these topics fits into its own distinct category, but the organization of the book allows it to feel more connected than that structure suggests. The book follows a roughly chronological course and, although there is no pretense of pure linearity, the sequence of topics unfolds almost like a narrative. You can pick up the book and read a chapter at random, but if you read it in the context of the larger historical arc of the book, your reading will be richer. Contemporary theology would be better represented as a canvas than as a line, but within the confines of a book, MacGregor skillfully makes both the grand sequence and the various connections understandable.
Devoting around ten pages to each topic, MacGregor clearly explains each topic without getting lost in the weeds. At times this length seems too concise (particularly when MacGregor drifts more toward philosopher than elucidator), but the chapters generally serve their purpose well as introductory essays. He mostly masks his biases, only rarely raising an implicit eyebrow at heterodox theology, as when he points out that process theology is “condemned as heresy by most conservative theologians” (p. 214). His willingness to avoid providing support or criticism allows his book to present itself as a fair and highly useful resource in a classroom setting.
In any encyclopedic enterprise of this kind, the author necessarily becomes selective. In Contemporary theology, some of these missing topics seem to be those that least fit the paradigm of a common philosophical and theological enterprise. For example, third wave theology is not making an appearance, perhaps because – despite the academic connections of C. Peter Wagner and John Wimber – the movement does not easily assert itself with rigid theology in the same way than other schools of thought. MacGregor addresses Latin American Pentecostalism in a chapter that could have been a transition to, for example, the Vineyard movement, which remains vibrant in the United States. Likewise, he avoids theologies of prosperity and dominion, neither of which fit neatly into any of the four categories in the book’s subtitle. Addressing major lines of Western thought, at least outside of academia, would seem wise, especially given the broad scope of the book.
Other omissions also seem odd in the book section. John Milbank is briefly mentioned in the chapter “Postmodern Theology” (p. 293), but giving Radical Orthodoxy a single sentence, surprisingly, downplays a movement that makes a lot of sense in MacGregor’s framework. John Hick and Christian pluralism receive almost no attention, despite the natural connection between Hick and Kant and the relevance of examining pluralism both in our time and over the past two centuries.
However, these exclusions do not negate the value of MacGregor’s work. His succinct and lucid writings on difficult topics (like Wittgenstein’s ladder and Paul Tillich’s existentialism) should help newcomers access many of the key ideas of the last two hundred years of theological thought. More experienced researchers will find this book a highly functional resource due to its quick descriptions of main ideas and helpful bibliographies. MacGregor hoped to “provide you with a springboard for your own theological explorations” (p. 12). He accomplished this and much more.
Justin Cober-Lake
Justin Cober-Lake
Nelson’s Well
Lovingston, Virginia, United States