Uche Anizor - How to Read Theology: Engaging Doctrine Critically and Charitably

What Kind of Book Is This?

Mark Twain once wrote a letter to his close friend Reverend J. H. Twichell, reacting to a borrowed copy of Jonathan Edwardss great work The Freedom of the Will . In it Twain confesses, I wallowed and reeked with Jonathan in his insane debauch; rose immediately refreshed and fine at 10 this morning, but with a strange and haunting sense of having been on a three days tear with a drunken lunatic.... All through the book is the glare of a resplendent intellect gone mada marvelous spectacle.... By God I was ashamed to be in such company.

What strong words about Americas greatest theologian! Is this reaction warranted? Twain responds harshly to a Calvinism with which he was familiar and in which he was reared (to some degree as a Presbyterian). Even though he concedes that Edwards makes some sound points, Twain finds the book wanting. He sees in Edwardss work the signs of brilliance but must ultimately part ways with the theologian. What Twain illustrates, at the very least, is that theology calls for a considered response, even if one less violent than Twains.

This book is about reading theology. It is for those who want to think carefully about the theology they read and who enjoy the task but are still developing basic skills. As such, it is meant to be a primer to theological texts that introduces readers to the behind the scenes happenings in those texts, helping them better grasp the meaning of what exactly they are reading when they read theology. This book is meant to help the students who suddenly realize that they, like Twain, need to make some sort of decision about what they are reading but may not know where to begin. More accurately, then, this book is about evaluating theologies. In writing it, I have sought to maximize readers benefit from theological literature, especially texts with which they may have major disagreements. I am convinced that something special can be gained from most theological texts, but they must be approached the right waythat is, critically and charitably. To use a well-worn image, reading theology well involves engaging both your head and your heart.

To that end, the book is divided into two parts. Part 1 is concerned with helping readers foster a charitable disposition toward theological texts. Chapter 1 explores four antilove postures (or enemies of love) that get in the way of charitable reading in theology. Chapter 2 contends that since theology is never conducted in a vacuum, some knowledge of a theologians context (or backstory) is crucial if we are to judge his or her work fairly. Becoming increasingly familiar with the story of the theologian or their theology will foster a sympathetic and discerning reading.

Part 2 aims to develop skills for reading theology critically. Developing these skills, however, should never be divorced from developing character. Moving from part 1 to part 2 does not signal a departure from charity to focus on critical reading. Rather, charitable reading, as I will suggest, is often the most intelligent reading, and reading is most critical when we attend to anothers work closely, carefully, and with sympathy. Critical reading, properly understood, is reading done in love. The chapters comprising part 2 provide tools, but tools in the hands of the unloving can easily become weapons (for pigeonholing, quickly dismissing, and so on). With that in mind, part 2 explores how theology relates to the other resources we possess: Scripture, tradition, reason, and experience. Each respective chapter examines how theologians have variously understood the relationship between theology and the resource in question and ultimately asks how these resources might be used as criteria for assessing theologies. Chapter 3 explores scriptural authority, focusing mainly on how to understand how the Bible is used and the authority it has in doctrinal formulation, so as to provide more categories for evaluating whether a theologian or theology is biblical. Chapter 4 examines the relationship between theological proposals and the Christian tradition, particularly the importance of knowing the Christian past for evaluating theology past and present. Chapter 5 addresses the question of theologys rationalityits coherence and cogency. Finally, chapter 6 explores how doctrine and experience should correspond. When we read theology, we should ask at least two questions: (1) How is this theology reflective of the experience of Christians presently or historically? (2) What are the practical or ethical consequences of following this theology? In chapter 6, I discuss experience as an explicit criterion for evaluating doctrine.