OLD TESTAMENT THEOLOGY, vols. 1 the history of the discipline of Old Testa- and 2, by Gerhard von Rad, with an in- ment theology, beginning with Johannes troduction by Walter Brueggemann. Gabler, whose well-known lecture in 1787 Louisville: Westminster John Knox, resulted in freeing critical biblical scholar- 2001. Pp. 502; 496. $29.95 each (paper). ship from domination by dogmatic theol- ogy. That scholarship in Germany resulted I recall a conversation among graduate in “developmentalism,” tracing the growth students and professors during a coffee of Israel’s religion from polytheism to break at Union Seminary in Virginia in the monotheism, and in the “Documentary mid-sixties. The subject was Old Testament Hypothesis” that sorted the Pentateuch into theologies, and the rivalry between the the JEDP sources. But much nineteenth- treatments of Walther Eichrodt and Ger- century scholarship was arid when it came hard von Rad, whose second volume had to describing and appropriating the theo- just appeared in English translation in 1965. logical claims of the text. Then along came One of the professors reported that he had Karl Barth’s Romans commentary in 1919, been at a pastoral conference where a young and the struggle with National Socialism in professor named Walter Brueggemann had Germany. As a young pastor, von Rad was been lecturing on an Old Testament theme. “formed and shaped by the force, vitality, After the lecture, Brueggemann was asked and liveliness of the work of Barth” (xi), and to list the ten most important recent books along with Walther Eichrodt, Barth’s col- in Old Testament for pastors. “I need to league in Basel, soon began to lead the way think about that overnight,” was Bruegge- in a recovery of the Old Testament for the mann’s reply. The next morning he an- Christian church. nounced that he would begin by giving the Brueggemann identifies three features of group his top-ten list. He stepped to the von Rad’s emerging theological work that board and wrote “Gerhard von Rad, Old reflect Barth’s influence: (1) the primal Testament Theology”—ten times. mode of theological statement is narrative; And now a new edition of von Rad’s the “credos” of Deut 6:20-24, 26:5-6, and Theology has appeared, with a 23-page Josh 24:1-13 are at the heart of the Old Tes- introduction by Walter Brueggemann. tament; (2) this narrative is testimony, that Brueggemann begins by declaring: is, “active, out-loud, public utterance It is clear that von Rad (1901-1971), whereby Israel makes its faith claim in an long-time professor at the University of either/or mode of presentation that vigor- Heidelberg, is the defining and preemi- ously counters other religious claims” (xv); nent interpreter of the Christian Old Tes- (3) this testimony that is central to the Old tament in the twentieth century, and that Testament is a counter-truth against the this two-volume work is the most defini- claims of “Canaanite religion.” Bruegge- tive publication in his long, prolific schol- mann observes that von Rad’s polemic arly career. Von Rad’s work occupies such against “Canaanite fertility religion” was “a a dominant place in twentieth-century theological exposition that it is possible polemic against National Socialism with its and useful to trace theological interpre- focus on ‘Blood and Soil’” (xiii). Bruegge- tation in the twentieth century in terms mann believes that von Rad of periods “pre-von Rad, von Rad, and post-von Rad.” (ix) reports on that confession of ancient Is- rael in a posture of his own confessional Brueggemann continues with a review of readiness. The “confessing situation” of 98 Copyright © 2003 by Word & World, Luther Seminary, Saint Paul, Minnesota. All rights reserved. Reviews

the Barmen Church in the 1930’s, when unfortunate that these more recent materials von Rad wrote this essay, surely makes have not been included in this new English such a confessing perspective inescapable edition. for him. (xv, xvi) A symposium on von Rad and his work Brueggemann declares that in volume was held in October, 2001, in Heidelberg. one, The Theology of Israel’s Historical Tra- Among the papers presented there was a ditions, von Rad “does the most to make a short biographical statement that begins: fresh contribution to Old Testament theol- Gerhard von Rad is to be counted among ogy and to establish himself as the premier the most meaningful and influential teach- interpreter of his period” (xvii). Bruegge- ers of the Old Testament in the twentieth mann refers to von Rad’s “amazing discus- century. “The lecture halls in Goettingen sion of wisdom” in the last part of this and Heidelberg where he taught became volume and points out how this finally de- places of pilgrimage....There was a magic veloped into a complete book, Wisdom in that went out from his spoken and written Israel (1970), “which functions almost as a words that touched many people” (R. third volume to his theology” (xix) and Smend; my translation). which pointed the direction that subse- James Limburg quent Old Testament studies would take. Luther Seminary While appreciative of much of the mate- St. Paul, Minnesota rial in volume two, The Theology of Israel’s Prophetic Traditions, it is in connection with READING BIBLICAL POETRY: AN IN- this volume that Brueggemann has his ma- TRODUCTORY GUIDE,byJ.P.Fokkel- jor criticisms of von Rad. He finds here a man. Translated by I. Smit. Louisville: “soft form” of supersessionism that “did John Knox Press, 2001. Pp. 243. $24.95 not acknowledge the existence of vibrant (paper). contemporary Jewish faith communities” (xxvi). Brueggemann quotes with approval In this volume, the companion to his a statement about von Rad from Jon Leven- earlier Reading Biblical Narrative: An Intro- son: ductory Guide (John Knox, 2000), J. P. Fok- kelman, Professor of Classical Hebrew Rather than flaying Judaism [as per Ei- Literature at the University of Leiden, takes chrodt], he generally pretended that it did on the challenge of describing the art of He- not exist. In fact, his theology was, to a brew poetry. His goal is to introduce the certain degree, implicitly predicated on the disappearance of Old Testament tra- rules and literary conventions of the poetry dition after the death of Jesus. (xxvi) (which comprises nearly a third of the He- brew Bible) to those unfamiliar with biblical Whether one has read von Rad or not, all Hebrew. Should readers learn to recognize readers will find Brueggemann’s introduc- and apply the rules, he contends, “the texts tion to these volumes an informed and in- become generally self-explanatory” (13). valuable guide. This English edition reprints Fokkelman opens with the question of the translation published in 1960 and 1965, definition. What is Hebrew poetry? Two which was based on the German with revi- preliminary analyses of Isa 1:16-17 and 2 sions for the second German edition. But Sam 1:19-27 present the Hebrew poet as a von Rad’s work in German has appeared in “master of proportions” who conveys com- ten editions, through 1992, with major plex meanings through compact, measured changes from the fourth German edition on- speech. Given that the poet’s raw material is ward, including an expanded discussion of language, Fokkelman identifies some of the apocalyptic and a concluding chapter at the distinctions between biblical Hebrew and end of volume two, “Rückblick und English. He then assesses critically “the old Ausblick” (Retrospect and Prospect). It is definition” of Hebrew poetry that consid- 99 Word & World 23/1 • Winter 2003 ered a poem to be determined largely by Fokkelman succeeds in offering a heuris- meter and the parallel arrangement of tic method for interpreting Hebrew poetry. verses. Instead, he argues, the Hebrew poem He rightly calls attention to the intricacies is a “hierarchy of layers, each layer having its of form and meaning in a poem and articu- own characteristics and rules and making lates a definition and model to reflect that its own particular contribution to the over- complexity. He guides his readers along all effect of the work of art on the reader” step-by-step, offering extended discussions (30). He identifies these layers from small- and numerous examples. Particularly help- est to largest as sounds, syllables, words, ful, in my estimation, are the “questions to versets, verses, strophes, stanzas, sections, be asked of biblical poetry,” a list of eighteen and the poem as a whole. Claiming that the questions arising from his model that he Hebrew poet strives to perfect the form and considers important to ask when interpret- expression of each layer, Fokkelman pro- ing a poem (208-209). poses this definition of a Hebrew poem: “A At the same time, Fokkelman’s writing is poem is a result of (on the one hand) an ar- quite dense for an introductory textbook. tistic handling of language, style and struc- This is due, in part, to the inconsistency ture, and (on the other hand) applying with which he defines the many technical prescribed proportions to all levels of the terms he uses. He defines some terms in the text, so that a controlled combination of text—though not necessarily the first time language and number is created” (35). they occur—but does not include them in Fokkelman devotes the rest of the book the glossary (e.g., verset, strophe, stanza, to illustrating how this understanding of a meter, acrostic). He defines other terms in Hebrew poem as a “well-constructed hier- the glossary only (e.g., caesura, metonymy). archy” informs interpretation. He con- Some terms he defines in both places (e.g., structs a model of a poem from the verset to prosody, inclusio), while others he never the stanza to demonstrate (a) the impor- clearly defines anywhere (e.g., radical criti- tance of numbers (particularly two and cism). The result is that the reader has to three) in the crafting of each layer, and (b) backtrack or read ahead to find definitions that the verset, the verse, and the strophe are that are not provided in the glossary or in the fundamental building blocks of a poem. the immediate context. A more compre- He elaborates on the model in subsequent hensive glossary would have been helpful. chapters by considering the smaller (verset, Fokkelman also tends to dismiss curtly verse) and larger (strophe, stanza) layers in those interpreters whose analysis of a poem more detail. Then, speaking to the poem as is different from his own. He contends, for a whole, he explores how beginnings and example, that Job 10 “has so far not been cor- endings are marked and repetition may rectly analyzed anywhere, but a sound struc- function. Fokkelman applies the model to tural analysis will put the correct articulation selected texts from the wisdom literature beyond doubt” (179); and, with regard to (Proverbs, Job, and Ecclesiastes) and the Prov 10:1-29:27, that “the average Old Testa- Song of Songs. He also reflects on the role of ment scholar lacks the necessary theoretical the reader. He urges rigorous and open- knowledge and analytical skill” to recognize minded interpretation, without concern for its larger poetic structures (176). Such rheto- the origins or historical particularities of the ric is not only unnecessary, but may promote poem. As incentive for the reader to con- the misperception that there is only one cor- tinue to “tackle these puzzles” (viii), Fok- rect way to analyze a poem. kelman concludes with a list of strophe Walking his readers up the layers of a divisions for all of the psalms and such Hebrew poem like a staircase, Fokkelman other selected poems as Gen 49, Deut 32, makes an important contribution to the and 2 Sam 22. There is also a glossary of study of Hebrew poetry. Many, whether technical terms and a Scripture index. new to the task or experienced interpreters, 100 Word & World 23/1 • Winter 2003 will find that they reach the landing with a Still, many of us must admit to once hav- fresh appreciation for the poets’ toolbox. ing heard—and affirmed—the question However, as Fokkelman acknowledges, posed at ordination: “Will you therefore what makes a poem art remains, always and preach and teach in accordance with Holy predictably, beyond theory. Scriptures and these creeds and confes- Christine Roy Yoder sions?” Further, we are distantly aware that Columbia Theological Seminary the various constitutions of our church ac- Decatur, Georgia cept the Augsburg Confession and “the other confessional writings in the Book of Concord, namely, the Apology of the Augs- THE BOOK OF CONCORD: THE CON- burg Confession, the Smalkald Articles and FESSIONS OF THE EVANGELICAL the Treatise, the Small Catechism, the Large LUTHERAN CHURCH, ed. by Robert Catechism, and the Formula of Concord, as Kolb and Timothy J. Wengert. Minnea- further valid interpretations of the faith of polis: Fortress,2000.Pp.xii + 774.$33.75 the Church.” Moreover, these constitutions (cloth). go on to confess the Lutheran confessional writings, along with the gospel and the ecu- SOURCES AND CONTEXTS OF THE menical creeds, as “the power of God to cre- BOOK OF CONCORD, ed. by Robert ate and sustain the Church for God’s Kolb and James A. Nestingen. Minnea- mission in the world.” polis: Fortress,2001.Pp.xv + 277.$25.00 As an antidote to amnesia and as a guilt- (paper). free way of refreshing our doctrinal mem- Perhaps there should be something simi- ory while tapping our theological roots, lar to the Surgeon General’s Warning many of us can read afresh The Book of Con- printed on the spine of this new translation cord, prepared by a bevy of translators un- of the Book of Concord. That caution might der the editorial leadership of Robert Kolb read something like this: “WARNING: Read- from Concordia Seminary, St. Louis (Lu- ing this book and inhaling its content may theran Church–Missouri Synod) and lead to some serious discomfort with cur- Timothy Wengert at the Lutheran Theo- rent religious practices as well as abiding logical Seminary at Philadelphia (the Evan- dissatisfaction with one’s own under- gelical Lutheran Church in America). examined life of faith.” That is, taking a Reading the confessions, like any physical deep inhalation of these defining docu- or spiritual exercise, requires diligence, ments may leave the reader gasping for time, and patience. It is not an easy fix, but breath, painfully aware of the shallowness in the long run it can prove both beneficial of much that passes for religious thought and satisfying. The conviction voiced in the and practice in the church today. Preface to the Augsburg Confession in 1530 For many Lutheran pastors the confes- is still compelling more than 470 years later: sions are something from the past, a body of “we offer and present a confession of our literature that was once swiftly covered and pastors’ and preachers’ teachings as well as subscribed to at the beginning of their min- of our faith, setting forth on the basis of the istry. Thereafter, the Tappert edition of the divine Holy Scripture what and in what Book of Concord, that redoubtable red book, manner they preach, teach, believe, and give has likely languished on the shelf. One is instruction in our lands, principalities, do- committed, after all, to pressing and practi- minions, cities, and territories” (32). cal matters of ministry; and one tends to Since the Book of Concord saw itself in look to many more fashionable, popular light of the creeds of the ancient church, it be- guides to help in the doing. With so many gins with “The Three Chief Creeds or Confes- facets of ministry to polish, it is no wonder sions of Faith in Christ Which Are with One that Tappert gathers dust. Accord Used in the Churches.” Readers who 102 Word & World 23/1 • Winter 2003 are familiar with the 1959 edition of the Book (40-41). Affirming faith as a gift for human of Concord, translated and edited by Theo- beings suggests a given platform from dore Tappert, will notice the freshness of the which to ponder and proclaim the heart of new edition at the outset. For one thing, the the confessions. editors point out that the Augsburg Confes- Revisiting the confessions, though, is sion generally follows the order of the Creed, more than a chance to appreciate the schol- moving from God and creation to Christ, the arly skills of translators. It is an opportunity Holy Spirit, and finally the church, sacraments, to relearn by reacquaintance and to rethink and resurrection (19). Moreover, the title of issues that may have lain dormant for dec- this section sets a certain ecumenical tone ades. Some of the recent accords that have when compared to Tappert’s edition, which been reached with Roman Catholics, Epis- reads: “The Three Chief Symbols or Creeds of copalians, and the Reformed take on a fresh the Christian Faith which are Commonly Used luster (perhaps a challenging radiation as in the Church.” well) when considered in the light of these There are many features in the Kolb/ new translations. For instance, one might Wengert edition that will prove helpful to want to read and then discuss with col- the reader who perseveres. The editors note leagues such matters as repentance (Article that over the past half-century English- XII). One cannot but be struck with how of- language usage and style have changed, ten the issue of the terrified conscience and scholarship on the history and language of the comfort of the gospel are iterated here the Confessions has proliferated, and the and throughout the other confessional training and preparation of Lutheran semi- writings as well. The matter of a just war (in nary students has undergone transforma- Article XVI) is as much a concern now as in tion (viii). These conditions have the sixteenth century, and it is helpful to stimulated the move toward more inclusive have an enframing insight. translation, extended introductory materi- Of course, there are issues raised in the als, and the rich body of footnotes (which confessions with which we may find some have enriched and enlarged the basic text by difficulty and discomfort. Since we live in a about 25 pages). different world, it may not be easy for us to One example of the new approach can be press some confessional hot buttons such as seen in the pivotal Article IV [Concerning the Pope as Antichrist (338), the dismissive Justification] of the Augsburg Confession. attitude toward the Jews (440), the struggle Tappert renders the translation from the with “Pharisaical and even Mohammedan” Latin text this way: “Our churches also teach monastic vows (282), and the power of the that men cannot be justified before God by bishops (94). The sheer length and diffi- their own strength, merits, or works but are culty of the magisterial discussion on faith freely justified for Christ’s sake through faith in the Apology (Article IV, pages 120-173) when they believe that they are received into take much concentration and patience. favor and that their sins are forgiven on ac- This article (and the entire Apology) was count of Christ, who by his death made satis- translated by Charles Arand. faction for our sins” (Tappert, 30). The new The discussion of justification may seem translation of Article IV, in this case by Eric repetitious and hair-splitting to some. But Gritsch, reads thus: “Likewise, they teach the extensive treatment of this doctrine that human beings cannot be justified before demonstrates conclusively its centrality as a God by their own powers, merits, or works. matter of life and death. Much of the discus- But they are justified as a gift on account of sion in the sixteenth century was aimed at Christ through faith when they believe that the arguments of opponents, sometimes (to they are received into grace and that their us) in less than conciliatory language. How- sins are forgiven on account of Christ, who ever, in response to those who then and now by his death made satisfaction for our sins” look elsewhere for justification—to those 104 Word & World 23/1 • Winter 2003 who confuse law and gospel, to those who Contemporary Translation of Luther’s Small think that all you need is love, to those who Catechism, Wengert does include illustra- may yearn for a basis for spirituality—to tions, making it a valuable and visual hand- such as these the voluminous discussion in book for ordinary pastors, preachers, Article IV may prove eye opening. It may children, and heads of households. The even help to reattach some dangling theo- Large Catechism, here translated by James logical and homiletical moorings. “The Schaaf (deceased), is intended “for instruc- proclamation of repentance, which accuses tion of the simple, often poorly trained us, terrifies consciences with genuine and clergy in the basics of the faith” (377). Re- serious terrors. In the midst of these, hearts reading the Large Catechism, contemporary must once again receive consolation. This simple clergy may realize anew how this happens when they believe the promise of work can assist in ethical discussions and de- Christ, namely, that on his account we have cisions. Doing good to the neighbor (412), the forgiveness of sins. This faith, which cleaning out the cesspool of all sorts of im- arises and consoles in the midst of those morality and indecency among us (414), at- fears, receives the forgiveness of sins, justi- tending to the detestable, shameless vice of fies us, and makes alive. For this consolation backbiting or slander by which the devil rides is a new and spiritual life. These things are us (421): these are some of the issues to plain and clear” (130). which the Large Catechism justly and pro- It is clear from rereading the confessions vocatively draws our attention. that certain theological and practical mat- Some of the confessions are more argu- ters were of great concern in the sixteenth mentative or convoluted. In the Smalkald century. In addition to the matter of justifi- Articles (translated by William Russell) and cation, robust attention was given to such the Treatise on the Power and Primacy of the issues as ex opere operato, the real presence Pope (translated by Jane Strohl) the tem- of Christ in the sacrament of holy commun- perature of the discussions rises well above ion, the two natures of Christ, and monastic temperate. The strong language with re- abuses. Some of these issues are still with us, spect to the pope (307) and the designation of course, and the confessions continue to of Antichrist (338) are evidence of fires provide markers for conversations today. past, leaving us with the challenge of find- Other issues that are of our time, however, ing a new language for a new day. The For- (like mission, leadership, spirituality, or mula of Concord, translated by Robert worship wars) do not appear high above the Kolb, tries to be a more moderate, though confessional horizon. But, as with Scrip- no less technical, document. Claiming it- ture, we find ourselves having to develop a self “A THOROUGH, CLEAR, CORRECT, and Fi- usable confessional hermeneutic. Such her- nal Repetition and Explanation of Certain meneutic would not only expand the con- Articles of the Augsburg Confession on versation within the Lutheran family and Which Controversy Has Arisen...” (486), with ecumenical partners, but it would also this document attempts to set the doctrinal keep us rooted to our singular tradition. record straight. Along the way the writers Some of the confessions are more pacific and signers “have come to fundamental, than others. The Small Catechism, newly clear agreement that we must steadfastly translated by Timothy Wengert, is virtually maintain the distinction between unneces- free of argument and full of helpful instruc- sary, useless quarrels and disputes that are tion. In his footnotes Wengert informs the necessary” (530). That principle, valid in reader that early printings of the catechism the late sixteenth century, is equally sound were accompanied by woodcuts and refer- in the church today. ences to the Bible. Unfortunately, this edi- There is a genre of television shows that tion of the catechism in the Book of Concord purports to tell the background stories of is without illustration. But, in his 1994 A popular movies and how they are made. 106 Reviews

These shows are really movies about the to others who are preparing for leadership making of movies, and they give back- roles in the Lutheran church. Beyond this ground information, display discarded audience entering ministry, though, these out-takes, and discuss the first ideas behind volumes would be of inestimable value to the final product. Anyone who enjoys this those who have been in ordained service kind of entertainment will enjoy Kolb and and would like to get in touch with their Nestingen’s book Sources and Contexts of theological and confessional roots. the Book of Concord. This volume gives These works could be read as a kind of some of the back story of the larger and offi- spiritual discipline during Lent. This re- cial confessions. In fourteen separate docu- viewer took it on as an Advent project, ments the reader is treated to rough drafts though it spread well into Epiphany. A re- and first starts. tired colleague admitted that he and his wife For example, two early attempts at draft- used the Book of Concord as a devotional ing catechisms are included. One of them guide for a period of time. Perhaps clergy contains a touching series of conversations study groups could make a covenant to read between The Soul and God in Scripture. one or both of these books over the course The argumentative Four Hundred Four Ar- of a year. Such study of the confessions ticles of John Eck are reproduced. One sees would be enhanced by also using Günther from Eck’s quotes (some not entirely accu- Gassmann and Scott Hendrix’s Fortress In- rate) what spiked the arguments in the con- troduction to the Lutheran Confessions, pub- fessions themselves. For example, Article lished in 1999. 355 (a quote attributed to Melanchthon) Some readers will be familiar with Rob- states: “A bishop is not allowed to do any- ert Putnam’s writing in which he talks thing else but to teach the Word of God. To about the value of social capital. Recently, preach the Gospel thus properly belongs to Dan Bartlett, the White House communi- a bishop....So if he does not teach, he is not a cations director, pointed to the value of po- bishop.” Many of Eck’s other observations litical capital. “I think,” Bartlett has said in are similarly prickly. the New York Times, “if you have capital you This book may not be to everyone’s taste. must use it wisely—but use it.” The Lu- But for those who would like to know the theran church, by the presence of the Book inside story of the Leipzig Interim or the of Concord in its tradition, has immense Saxon Visitation, the volume should prove theological capital. It has not always used to be of some interest. Luther’s moving that capital wisely; sometimes it has not 1533 Torgau Sermon on Christ’s Descent used it at all. But if the proposed warning on into Hell and the Resurrection is also in- the spine of the book is to be heeded, we are cluded. This sermon not only figured in the obliged to take seriously that which we have shaping of the Formula, but it also says some to offer in the larger theological conversa- suggestive things about the value of art in de- tion. Preaching might also be enhanced; picting doctrine. Along the way it makes a certainly it would be more faithful. Teach- strong point about speaking simply about ing the faith confessionally and with integ- those things God has revealed for us and not rity would surely have a positive effect on a racking our brains about those things that church in mission. Figuring out the differ- God has not seen fit to reveal. Simply put, if ence between the slick and the solid would we believe that Christ died and was raised, be a bracing exercise in faithfulness. says Luther, “[i]f we believe this, then we Finally, taking the confessions seriously would live well and die well” (251). and developing a robust confessional herme- Who should read (or reread) the Book of neutic would be capital well spent. In the end Concord and its sourcebook? Obviously stu- it might honestly be said that those to whom dents preparing for ordained ministry we speak “will find that we do not lurch from should. It would also be of immense value one teaching to another, as our opponents 107 Word & World 23/1 • Winter 2003 falsely allege, but that we earnestly desire to torical theology at Oxford, has started a be found faithful to the Augsburg Confes- more ambitious project with this new book. sion (as it was originally presented) and to In a projected series of books, entitled A its straightforward and intended Christian Scientific Theology, McGrath sets for him- meaning. By God’s grace we shall persist self the goal of a serious and sustained inves- steadfastly and firmly in this confession tigation of key issues in the relationship against all adulterations of the truth that between theology and science. This series have arisen” (Solid Declaration, 531). goes beyond introduction, seeking to make Robert Brusic a substantial contribution to the literature. Luther Seminary The first of three volumes, Nature, discusses St. Paul, Minnesota the history, theology, and philosophy of the concept of “nature” in both Western sci- ence and Christian theology. Written in A SCIENTIFIC THEOLOGY, vol. 1, NA- clear academic prose, and grounded in fine scholarship and serious theological reflec- TURE, by Alister McGrath. Grand Rap- tion, McGrath has written what must be the ids: Eerdmans, 2001. Pp. 325. $40.00 best volume on this topic in print from a (cloth). theological perspective. Our Western culture is seeing a tremen- Despite what we might think, the term dous revival of interest in the relationship “nature” is not a neutral one. Drawing upon between natural science and spiritual issues. postmodern thought, McGrath argues co- This revival usually goes under the title of gently that the concept of nature is a con- “the dialogue between science and relig- tested and constructed cultural artifact. In ion.” This renaissance of dialogue and dis- an excellent chapter on “The Construct of cussion between disciplines too long Nature,” McGrath traces the history of this divided is one sign of our so-called post- idea from Plato to modern science. His modern culture. Science and technology are main point is that “nature” is an interpreted no longer the purely positive priests of and socially mediated category, not a neu- knowledge and truth: the dark side of tech- tral ontological term. Which concept shall nology has come upon us with a vengeance. the Christian thinker accept and develop? At the same time, philosophers and histori- McGrath argues for the concept of creation ans of science have undermined the older as the basic Christian idea of nature. claim of scientists to be purely logical and There follows an excellent chapter that rational: science itself is based upon value sets forth a Christian doctrine of creation. judgments and human factors. Develop- For the most part, McGrath follows the work ments like these have opened up a space for of T. F. Torrance, the famous Scottish theo- natural science to embrace religious and logian. Torrance is notoriously difficult to spiritual questions. Major scientists are read (there is even a book called How to Read writing about religion, and taking seriously T. F. Torrance [!]) and McGrath himself issues of value and spirituality that would wrote an intellectual biography of Torrance have been unthinkable in the 1950s. as an introduction. Several of the key themes Alister McGrath, one of the most prolific of the work under review develop ideas that theologians alive today, has already written Torrance has long defended. Even the terms two introductions to the current science “scientific theology” are used in the sense and religion discussion (Science & Religion: that Torrance developed. An Introduction and The Foundations of By “scientific theology” Torrance and Dialogue in Science and Religion, both pub- McGrath mean a theology that takes seri- lished in 1999). Both of these make good in- ously the need to engage with and interpret troductory books for those interested in this natural science. McGrath argues, “a positive subject. Now McGrath, a professor of his- working relationship between Christian the- 108 Word & World 23/1 • Winter 2003 ology and the natural sciences is demanded ers would do well to reflect upon McGrath’s by the Christian understanding of the na- defense of natural theology. In an impor- ture of reality itself” (21). Therefore, some tant final section on “natural theology as Christian theologians must engage contem- discourse in the public arena,” McGrath porary science and its interpretation if the- rightly points out that learned non- ology is to fulfill its vocation within the Christians will demand some Christian re- mission of the church. In this vocation, sponse to the natural sciences and to the McGrath defends the medieval notion that ever-popular scientific atheists of our day. the sciences are ancillae theologiae, that is, To be true to its mission, the church must “the handmaidens of theology.” contend in public for a Christian under- A major contribution of this book is its standing of the natural order and of natural defense of natural theology in a new key. If science, over against popular science authors theology can and should engage natural sci- like Richard Dawkins who assume that sci- ence, then natural theology will once again ence and religion are antithetical. For too become an important topic for Christian long, the Lutheran church has ignored natu- thought. Since the work of Karl Barth, natu- ral science (while accepting the human sci- ral theology has been very much on the de- ences with open arms). Yet many people fensive in the twentieth century. Much of the today, inside and outside of churches, still critique of natural theology, however, has look to science and technology for meaning been based upon an extreme separation of and salvation. Evangelical mission and con- natural from revealed theology. Barth was fession in a scientific culture require the dis- critical of natural theology as a substitute for cipline of a theology of nature, and perhaps revelation, while in our time Alvin Plantinga even some work in natural theology. has criticized natural theology because it as- Alan G. Padgett sumes that belief in God is unreasonable Luther Seminary without evidential proof. In Christian his- St. Paul, Minnesota tory, Luther was also critical of reason and natural theology when these were under- stood as replacements for faith in Christ. GREED: ECONOMICS AND ETHICS IN CONFLICT, by James M. Childs, Jr. The final chapter of this book contains Minneapolis: Fortress, 2000. Pp. 152. an excellent response to criticism of this $16.00 (paper). sort, especially Barth’s. Following Calvin, McGrath shows that natural theology can This brief study with the arresting title, work together with faith and revelation, as Greed, is a manifesto to the church and to long as it is not a substitute for faith, or seen whomever will listen in the wider community as the rational foundation of faith. Both of business and government. The author, Torrance and McGrath want to reject natu- professor of theology and ethics at Trinity Lu- ral theology as understood by its critics. theran Seminary, Columbus, Ohio, is well That is, McGrath is at pains to reject natural qualified to address the topic of business and theology as a foundational resource for ethics. He has authored books and articles as Christian faith, independent of Christ and well as taught ethics at the School of Business, revelation. Instead, he argues for the impor- Capital University. What prompts him to tance of “natural theology” understood as a write with such urgency are a number of dis- Christian theological framework for the in- turbing issues in the economy that are dis- terpretation of the natural world, and there- cussed in subsequent chapters. fore also of natural science. A better name The basic Christian conviction that un- for this approach might be “the theology of derlies his evaluation of economic life is this: nature,” but under any name this kind of re- the Christian love ethic, with its commit- flection is needed in today’s churches. ment to sharing and generosity, reflecting Evangelical theologians and church lead- God’s love and generosity in Christ, works 110 Word & World 23/1 • Winter 2003 toward the building of caring communities, growing “economic apartheid” between contrary to the prevailing ethic of greed. Each CEOs and employees. In response, Childs of the nine chapters begins with general com- draws on Luther and others to shape a vi- ments on the topic, followed by an ethical sion of more equitable sharing in which the analysis of the problem (both Christian and key question is that of the good of the whole. secular) and a concluding summary of Chris- The chapter on “Unshared Goods: tian perspectives. A very useable “Questions Health Care in America” deals critically for Discussion” ends each chapter. with two problems: the move to managed The opening chapter, “Greed: A Charac- healthcare and the lack of universal cover- ter for All Seasons,” surveys the contempo- age. Childs notes the good of managed care rary scene that promotes the “commodi- but fears that corporate greed has placed ficaton” of all of life. Two entrenched habits profits above patients (I noted nothing is of our cultural mind-set need challenge: the said about excess in the medical profes- prioritizing of individual freedom ahead of sion). On the need for universal healthcare, the common good, and the belief that it is noted that forty-three million persons wealth is always capable of expansion. The have no coverage, plus many are underin- latter argues for infinite growth on a finite sured, in the richest nation on earth. Here planet. In sharp counterpoint, our bibli- the moral conviction to universal care is re- cal/theological tradition recognizes the lim- quired, undergirded by our Christian com- its of finitude and the human sin that mitment to the poor and vulnerable. I found creates greed and injustice. particularly apropos the need to question Chapter two, “From Parable to Para- our preoccupation with prolonging life digm,” seeks to develop a biblical paradigm rather than focusing on sustainability of our over against the prevailing “soul of our cul- natural lifespan. A fine reflection on Chris- ture.” While the triad of individualism, un- tian hope concludes this discussion. limited growth, and control by the affluent The hotly debated topic of the global governs our capitalist economy, an alterna- economy constitutes chapter five, “Un- tive view is necessary. Here the author shared Goods: Hunger and the Global draws creatively from the Lucan parables of Economy.” While its advocates argue that reversal and other sources to propose a bib- this new economy will raise the standard of lical paradigm in which sharing, that is, car- living for all, its critics see its cost to the en- ing for the basic needs of all, is the goal. vironment, the workers, and the social fab- Scripture places limits on individual free- ric. The author argues for a global ethic that dom and recognizes the self-centeredness blends economic and humane goals, with of our human nature. The paradigm of the community the prior good. On the mas- sharing also means persons are to live in sive problem of increasing global hunger, solidarity with those in greatest need. Childs draws effectively from Bread for the The provocative chapter “The Business World publications. Hunger is rooted in of Business is Avarice?” takes on two cur- poverty and poverty remains the global rent ethical problems of corporate business: problem par excellence. “The evidence is downsizing and excessive CEO compensa- overwhelming that improving health and tion. Both occur at the expense of other education among poor people, with a par- stakeholders, the employees, and their ticular emphasis on gender equality and communities. While there may be some le- improved female literacy, contributes enor- gitimate reasons for downsizing, the author mously to economic growth and poverty re- argues, “layoffs not driven by the tragic ne- duction” (68). Our recent stay in South cessity of...survival are morally wrong” Africa only confirmed the reality that pov- (44). With regard to CEO compensation, in erty lies at the core of what plagues our 1999 top executives earned more than 419 globe, including AIDS. times the average of workers. The result is a In chapter six, “Toward a Sharing Soci- 112 Word & World 23/1 • Winter 2003 ety,” Childs develops his biblical vision of a between the rich and the poor. Maybe capi- sharing society “amid the out-of-whack re- talism and the global economy are not the alities of this world” (79). This vision re- answer for two-thirds of the world! Still, quires a willingness to face our limits, a this book is a must for Christians and others renewed emphasis on the community, and to read and study. Use it with profit in adult more equitable local and global standards. class or business meetings. Especially intriguing is the proposal to sub- Walter E. Pilgrim stitute the present GPA with an Index of Pacific Lutheran University Sustainable Economic Welfare. In this vi- Tacoma, Washington sion of a sharing society, Christians act like leaven to create a more just economy. Chapter seven, “Stakeholder Capitalism: AUTHENTIC SPIRITUALITY: MOVING A Case Study in Sharing,” is a bold argu- BEYOND MERE RELIGION,byBarry ment for a new understanding of business L. Callen. Grand Rapids: Baker Aca- within our society. The current theory and demic, 2001. Pp. 271. $18.99 (paper). practice promotes “shareholder capitalism,” From the outset, Barry Callen defines his in which the stockholders and top manage- goal for writing this work as assisting ment control the wealth and power, with “Christian believers” who have a “desire to profit the bottom line. Against this, “stake- better understand and pursue the Christian holder capitalism” insists that business needs spiritual life” (11). He certainly achieves his to consider all the parties involved in their goal of providing a resource on Christian activities, with employees and the commu- spirituality that is both comprehensive and nity equal partners. The vision here again is accessible to those who “have no extensive that of a sharing society in which the good of knowledge of theology or church history” the neighbor takes precedence and compa- (11). The book lends itself easily to “per- nies serve people, not merely profit. Again, sonal and devotional levels of study” for in- one finds this proposal powerfully appealing dividuals, but I would also recommend it but one only hopes its argument gets heard for adult education forums. Each chapter amid the cacophony of “shareholder-only” concludes with questions for reflection that decisions so rampant today. guide the reader’s study, though other ques- The final two chapters are moving invita- tions certainly arise as one works through tions to teach and practice the biblical and the material. The notes are helpful yet un- Christ-centered vision of neighbor-love and obtrusive since they follow the glossary of community sharing (“Teach Your Children key terms at the end of the work. In addi- Well” and “A Question of Calling”). tion, there are practical select bibliogra- In its modest yet balanced way this study phies and indices that can serve as further joins a growing chorus of voices urging our guides for the enthusiastic reader who de- government and businesses to rethink sires to continue studying, but Callen is much of their beliefs and actions. The wel- emphatic throughout the work that “ad- fare of the common good and the vision of vancing in spiritual maturity requires being a local and global community of sharing committed to a journey with the Spirit of are the heart of the ethical challenge. After God as opposed to engaging in an academic ENRON and the growing list of company exercise” (11). This is not, however, a downsizings, there may be a new opportu- “how-to” book for those wanting to embark nity to rethink “shareholder” capitalism on a journey with the Spirit of God. Never- and other topics. I found the author too theless, the final chapter does provide some gentle on “capitalism” and its adverse ef- suggestions for Christian practices that will fects in our nation and globe. Living in advance spiritual maturity. South Africa, Namibia, and the mid-East is Callen uses the first chapter to define his not easy when one sees the horrendous gap terms. So how does he understand “authen- 114 Word & World 23/1 • Winter 2003 tic spirituality”? “Authentic Christian spiri- constructively critical. His own preference tuality” is for the holiness tradition is evident in his suspicion of “mere religion” as a Christian a consciously chosen relationship to God, religion that speculates about “abstract re- in Jesus Christ, through the indwelling of the Spirit, in the context of the commu- ligious concepts” while it minimizes the nity of other believers. Theologically role of divine revelation and personal expe- speaking, being spiritual in the distinctly rience (80, 123, 133). Callen’s preference Christian way is explicitly trinitarian, for his own tradition does not undermine christological, and ecclesial (the fullness the positive value of the book; in fact, he is- of God seen in Christ and realized to- sues a challenge to all Christian congrega- gether in the whole church). (30) tions as follows: “The goal of any Christian The Christian believer who is on a jour- congregation should not first be concerned ney with the Spirit of God, then, is on a “bib- about being relevant, growing, or success- lically informed quest for holiness” that ful. The central goal is to be alive in God’s emphasizes the priority of Christian com- Spirit” (120). He is equally critical of what munity (31-32). Callen continues by outlin- he sees as a “currently popular search to be ing five types of spirituality based upon freed ‘to be me’” movement that all too of- Geoffrey Wainwright’s work that employs ten passes for Christian spirituality (159). H. Richard Niebuhr’s five “Christ-relating- Callen acknowledges that he comes from to-culture types” (see Geoffrey Wainwright, a Wesleyan/Holiness tradition and while “Types of Spirituality,” in The Study of Spiri- his preferences are evident throughout his tuality, ed. Cheslyn Jones, Geoffrey Wain- book, he does strive (successfully, I might wright, and Edward Yarnold [New York: add) to reach an ecumenical reading audi- Oxford University Press, 1986] 592-605). ence. At times I found myself being chal- The “Christ of culture” and “Christ above lenged by Callen (in a positive manner) to culture” types of spirituality are viewed as evaluate my own Lutheran biases with re- deficient polar opposites, while the remain- gard to the pursuit of the Christian life. ing three types receive approximately equal Statements like “[g]rowth in the life of faith treatment. The first chapter concludes with is more likely when deliberate attention is insights for spirituality that can be gleaned given to spiritual traditions not previously from marking time according to the church considered, not natural to one’s personality or liturgical year, but as one progresses type, or not often appreciated by one’s de- through the book, one learns that Callen nominational environment” were thought truncates the church year to three major sea- provoking (65). While I did not always con- sons (i.e., Advent, Easter, and Pentecost). cur with Callen’s theological conclusions The heart of the book (chapters 2-7) is (e.g., his claim that the Holiness tradition devoted to the presentation of six major tra- offers a “better answer” when it comes to a ditions of Christian spirituality, including Christian understanding of sin), I did ap- what Callen identifies as the evangelical, preciate the breadth of his study (148). In contemplative, charismatic, holiness, in- light of increasing interest in issues of spiri- carnational, and social justice traditions. He tual formation, especially in seminary draws correspondences between these tra- communities, Callen’s work is a welcome ditions, the church year, and the Apostle’s addition which both goes “beyond mere re- Creed by reaping insights from biblical, his- ligion” and the “individualistic assump- torical, and theological resources. Contem- tions many Christians now bring to their porary authors such as Henri Nouwen, spirituality” (116). Richard Foster, and Barbara Brown Taylor are also cited as Callen attempts to cull the Carol L. Schnabl Schweitzer best of each spiritual tradition presented in Union-PSCE a manner that is both respectful as well as Richmond, Virginia 116