What are your top five?
Tired of arguing about politics? Me too. Let’s argue about books!
The October 19th issue of The Christian Century asks a panel of Protestant and Catholic theologians the following question: “Suppose someone who hasn’t been keeping up with theology for the past 25 years now wants to read the most important books written during that time. What five titles would you suggest?” The theologians queried were Stanley Hauerwas, Amos Young, Emilie Townes, Sarah Coakley, Lawrence Cunningham, Kevin Vanhoozer, George Hunsinger, and Willie James Jennings.
I found the answers fascinating on a number of levels. First of all, there was relatively little overlap. The only books that ended up on more than one list were John Milbank’s Theology and Social Theory: Beyond Secular Reason (3 lists) and J. Kameron Carter’s Race: A Theological Account (2 lists). Depending on your point of view, this illustrates either the rich diversity or the fragmentation of the discipline, probably both.
Secondly, it wasn’t clear to me what the panelists’ criteria for “importance” were. Carter’s book, for example, is only a few years old, so its importance may lie more in the future than the past. At times, it seemed as if the panelists were including books that they simply liked rather than ones that were truly groundbreaking in some way. I’ve been thinking about how I would answer the question and I am also interested in the views of other DotCommonweal contributors as well.
My own criteria would be 1) a work published in the last 25 years or deeply influential in the last 25 years if published before that time; 2) a work that has been broadly influential in shaping a particular theological debate or serves as a reasonably definitive overview of that debate; 3) an expanded definition of “theology” that includes exegetical works as well. My judgments on this score are, of course, eminently debatable, which is what makes this sort of exercise fun.
So without further ado, here are my picks:
A Marginal Jew: Rethinking the Historical Jesus (4+ vols.), by John Meier
Toward a Christian Theology of Religious Pluralism, by Jacques Dupuis, S.J.
The Nature of Doctrine, by George Lindbeck
A Community of Character, by Stanley Hauerwas
She Who Is, By Elizabeth Johnson, C.S.J.
Justifications (warning: they are somewhat lengthy) after the jump.
So what about you? What five books would you choose?
A Marginal Jew: Rethinking the Historical Jesus, by John Meier (4 volumes and counting).
Over the last 25 years, the debates associated with the “third quest” for the historical Jesus has had enormous practical significance in the life of the church. Most readers probably remember the uproar several years ago when members of the “Jesus Seminar” used multi-colored beads to vote on which sayings of Jesus in the Gospels were actually authentic. Popular presentations of Jesus as a Jewish revolutionary or a wandering cynic philosopher have influenced contemporary preaching and catechesis.
Meier’s work is not only the definitive guide to this debate, it has also shaped it as well. His careful research raises doubts about some of the more outlandish historical reconstructions of Jesus. Meier has also been criticized by more radical scholars for being too cautious and by others, like Luke Timothy Johnson, who raise doubts about the ultimate value of research on the historical Jesus.
Toward a Christian Theology of Religious Pluralism by Jacques Dupuis, S.J.
Dupuis’ work tackles two major (and inter-related) topics in Christian theology that have enormous significance for evangelization and mission, namely the soteriological significance of explicit faith in Christ and the theological significance of non-Christian religions. Dupuis worked in India for much of his career and his work has particular relevance for Christians in Asia who find themselves as minority faiths in dialogue with Hinduism and Buddhism.
Dupuis’ work provides a thorough historical overview of the key issues, demonstrating even before Vatican II the Church was moving away from a “hard” position that denied the possibility of salvation for those who did not profess explicit faith in Jesus Christ. Vatican II’s Gaudium et Spes developed this doctrine further, stating that “the Holy Spirit in a manner known only to God offers to every man the possibility of being associated with [the] paschal mystery.” Karl Rahner famously developed the concept of “anonymous Christianity” to explain how followers of other religious traditions could be saved through Christ.
Dupuis tries to develop this line of thought one step further in a way that could positively affirm the soteriological value of non-Christian religions. Officials at the Congregation for the Doctrine of the Faith, however, thought Dupuis had conceded too much and launched an investigation into his work. Dupuis ultimately escaped censure, but future editions of his work were required to contain a “notification” clarifying points that could be seen at variance with orthodox teaching. The work of Dupuis and others also played a role in the Congregation’s promulgation of the document Dominus Iesus in 2000.
The Nature of Doctrine by George Lindbeck
Like nitroglycerin, Lindbeck’s book was a big explosion in a small package. This short work tackles the question of what we mean when we say that religious doctrines are “true.” The traditional view, which was that doctrines were truth claims about objective realities, was gradually replaced in the 19th and 20th centuries by the view that doctrines were symbolic representations of human religious experience. This latter orientation, generally associated with “liberal” theology,” is termed “experiential-expressivist” by Lindbeck.
Lindbeck argues that both positions cannot adequately account for doctrinal development and, in particular, efforts at doctrinal reconciliation among separated Christians. He proposes a third path, which he calls a “cultural-linguistic” approach in which doctrines are essentially “rules” governing the use of the kind of religious language in prayer and preaching. Lindbeck argues that this approach provides a better understanding of how doctrines actually function in Christian communities and how ecumenical dialogue aimed at doctrinal reconciliation is possible.
Because his view of religious truth stressed the inner coherence of a tradition rather than the correlation between the tradition’s claims and a universal religious experience, Lindbeck’s work became one of the key texts of “post-liberal” theology. Influenced by Barth and MacIntyre (among others), post-liberalism stresses the specificity and uniqueness of Christian beliefs and practices. It has become increasingly influential in both Protestant and Catholic circles. Lindbeck’s ongoing dialogue with Catholic theologian David Tracy has become one of the classic expressions of the liberal/post-liberal debate.
She Who Is by Elizabeth Johnson, C.S.J.
It is almost impossible to understand many of the important theological debates of the last 25 years without understanding the challenge posed by feminism to traditional Christian language and practice. Feminism has changed who many Christians see in the pulpit or before the altar on Sundays and the words that they sing, pray and read. Within the Catholic world, the issue of gender-neutral language was one of the key issues cited by the Congregation of Divine Worship when it rejected ICEL’s 1998 translation of the Roman Missal.
The tough part is choosing a single work to be representative of a very diverse movement, particularly a work published in the last 25 years. I decided to go with Elizabeth Johnson’s She Who Is: The Mystery of God in Feminist Theological Discourse, published in 1992. As a number of reviewers noted at the time, the work was reflected a new self-confidence among feminist theologians, who were moving beyond a critique of institutionalized sexism within the churches to a broader engagement with the central doctrines and symbols of the Christian faith. There is nothing more central to Christian faith than the Trinity, and Johnson’s successfully brings feminist insights to bear on it.
A Community of Character by Stanley Hauerwas
It would be an exaggeration to say that the recent (well, not so recent anymore) recovery of virtue ethics offers a way out of the debates of the 1970s and 80s over the merits of “proportionalism.” However, because virtue ethics places particular emphasis on the moral agent, it can be attractive to those who feel that other approaches overemphasize the role of individual moral acts. However, virtue ethics sees acts as fundamentally important in forming (or deforming) character, which may be attractive to those concerned about the (arguably) excessive idealism of approaches to moral theology that emphasize concepts like the “fundamental option.”
Choosing a representative and influential work on virtue ethics in Christian moral theology is not easy, but I am going with Stanley Hauerwas’ A Community of Character on this one. Admittedly, it was published in 1981, so it falls outside the 25-year window and it is a collection of essays rather than a sustained book-length argument. During that time, however, Hauerwas’ influence has only grown. His particular approach to virtue ethics comes through the lens of a post-liberal narrative theology influenced, like Lindbeck, by Karl Barth and Alasdair MacIntyre. Even those who disagree with him—and the list is long—have been forced to respond to his arguments.
Honorable Mention
I could resist adding a three more of my favorites very quickly: Louis-Marie Chauvet’s Symbol and Sacrament, for going beyond sacramental theology to develop a fundamental theology of sacramentality; Nature as Reason, by Jean Porter, for her masterful recovery of natural law as a tradition of theological reflection on creation; and John Zizioulas Being as Communion for effectively bringing together patristic and modern insights on the Trinity in a way that can help bridge differences between the Eastern and Western traditions.
Peter,
very thoughtful and helpful. Thank you.
May I mention a theologian whom I find consistently challenging for his catholic depth: the Anglican theologian Mark McIntosh. His “Divine Teaching: An Introduction to Christian Theology” does not seem to have received much notice. It was recommended to me; and I find it superb. The book bears a hearty recommendation from Larry Cunningham.
Catholicism, Henri de Lubac
The Diversity of Religions: A Christian Perspective, J. A. Dinoia, O.P.
The Natural Desire to See God According to St.Thomas Aquinas and His Interpreters, Lawrence Feingold
Fire of Mercy, Heart of the Word, Erasmo Leiva-Merikakis
By Knowledge and by Love, Michael S. Sherwin
The main problem with list like these is that they lead to an expanded collection of unread or partially read books on my shelves!
My contribution to the list would be N.T. Wright’s The Resurrection of the Son of God(Christian Origins and the Question of God, Vol. 3).
The first two books in this series are well worth a read, but Wright’s Resurrection is a masterpiece.
Whe I was asked to make a list for Christian Century I took the time frame very seriously: only books published in the last 25 years. If one allows for too much elasticity then the possibilities become mind boggling. To stay within the quarter century is to ask: name some books that will endure or, alternatively, set off a new path of theological inquiry.
Elizabeth Johnson is an excellent theologian. But when it comes to feminist theology, Elizabeth Schussler-fiorenza is the pioneer with her classic: “In Memory of Her.” Johnson has had her problems with the Vatican but even Notre Dame could not handle Schussler-Fiorenza. In Memory of Her is a work of outstanding scholarship which a few levels above most works. ESF does not make the 25 year old windon by two years (1983). I am sure that is not why she has not made this list.
The other more than outstanding book which I have not seen a favorable review in Catholic circles is “Augustine” by James J O’Donnell and which I have mentioned on these pages. Although O’Donnel toys with Augustine with provocative chapter headings, his scholarly back up to his claims is impeccable as well as peerless. I suspect Catholic theologians resist and resent him because they would have to substantially revise their theology.
I have to second the vote for John Meier’s “A Marginal Jew” (all 4 volumes). I would also add Catherine LaCugna’s “God for Us” which in my novice, humble opinion, is the best book on the Trinity. “Violence Unveiled” by Gil Baile was revolutionary in my own mind. The “gold-standard” on the biblical exegesis of the Passion in my opinion is “The Death of the Messiah” by Raymond Brown (almost anything by him makes my list). And lastly, Richard Rohr’s “Everything Belongs.”
N.T. Wright’s trilogy Christian Origins and the Question of God
J.D.G. Dunn’s Jesus Remembered, the first volume of his Christianity in the Making
Bernard McGinn’s multi-volume The Presence o f God: A History of Western Christian Mysticism
The Works of Saint Augustine: A Translation for the 21st Century, a project that for the first time will make all his works available in English. Already available are many volumes of his sermons, the study of which is transforming Augustinian scholarship.
Severino Dianich, Trattato sulla Chiesa, unfortunately not available in English, but the best single-volume work on the Church available; important substantively and methodologically.
I will definitely be needing more shelf space.
Incidentally, I would be grateful for any suggestions for secondary sources on LaCugna’s God for Us, particularly her appropriation of the Cappodocians. (Do people still say “bleg?”)
Andrew Radde-Gallwitz: Basil of Caesarea, Gregory of Nyssa, and the Transformation of Divine Simplicity (Oxford, 2009)
John Keenan, The Meaning of Christ: A Mahayana Theology (Orbis, 1989)
Sean Freyne, Galilee and Gospel, Tubingen 2000.
Rowan Williams, On Christian Theology Wiley-Blackwell, 2000
C M Tuckett, Q and the History of Early Christianity, Edinburgh, 1996
As someone who is barely old enough to remember a time before the past 25 years, I must admit that nothing came to mind immediately. Though I must admit the boundaries between Theology proper and Scripture, Christology, Ecclesiology and Philosophy are frequently blurred. I cannot for the love of me see anything, other that Wright and MacGrath perhaps, leaving a lasting influence on Christian scholarship from the last 25 years.
Gone is Rahner, Schillebeeckx, Chenu, Gilson, Maritain, Kung, Brown, Merton, Lonergan, Dawson, de Lubac, Congar, Coplestons, de Chardin, Pelikan, Ware.
Clarke, Dulles, von Hildebrand, von Balthasar…gone.
Even outside Catholic/Orthodox tradition gone are Tillich, Neibuhr, Barth, Bonhoeffer.
Are we still busy digesting those writings? Or is there a parallel with the 14th century here?
I think there are several great authors right now turning out some decent books.
Some to mention here, James Carroll, Gary Wills, Marcus Borg, Hans Kung and Walter Kasper – I have most of all of their books and consider them all my favorites. My favorite theologian at this time also remains Peter Phan and scripture scholar John Meier.
Particular Books
1. The Gift of the Church: A Textbook on Ecclesiology in Honor of Patrick Granfield – Edited by Peter Phan
2. Meeting Jesus Again for the First Time – Marcus Borg
3. To Walk Together Again – The Sacrament of Reconciliation by Richard Gula
4. Addiction and Grace – Love and Spirituality in the Healing of Addiction by Gerald May
5. Augustine – James J. O’Donnell (although his Confessions are still a classic)
How about the “dark side” of this thread? Will you nominate any over-rated author who has written on theology (broadly construed) over the past twenty five years? My candidate is anything written by Karen Armstrong with James Carroll a close second.
For me, an over-rated trend has to do with constructive theology. I really believe that it is possible to discover truth about God. I don’t think it’s easy, but I think it’s possible and incredibly helpful. So I don’t understand why it would be necessary or beneficial to construct a theology–to begin with one’s beliefs about what is right or wrong in the world, and to propose a version of reality that accords with one’s value system.
I’m sure there are those who would suggest that the entire Christian theological enterprise has been just such a construction, from the beginning. But it strikes me that there were very few theologians who stood to gain in the short term by simply finding fresh ways to promote the usual teaching quod ubique, quod semper, quod ab omnibus. There have been eras like that, but not the era of Athanasius, for example. There have been moments in history when it might have been personally beneficial to rock the boat by rediscovering the ancient mystical roads, but that wouldn’t have been the time of Teresa and John, or of Danielou.
I would love to see more theology that delves into the mystery, rather than trying to more or less reframe the entire universe.
Severino Dianich, Trattato sulla Chiesa, unfortunately not available in English, but the best single-volume work on the Church available; important substantively and methodologically.
It is an indication of how totally helpless I am to resist the urge to buy books that people recommend that I am scarcely able to resist ordering this even though I don’t speak a word of Italian (except what I have picked up from going to the opera).
Will you nominate any over-rated author who has written on theology (broadly construed) over the past twenty five years?
Max Lucado, Lee Strobel, Philip Yancey, Scott Hahn, Peter Kreeft, and a host of others. You did say “broadly construed.” Also John Shelby Spong.
I think that one of the most important theological turns of the past twenty-five years has been that of Radical Orthodoxy (broadly conceived, not to be reduced to the particular brand of conservatism linked with Milbank and Pickstock). The interpretation of classical Christian dogma and texts via postmodernity strikes me as providing one of the richer portrayals of the Christian tradition(s) while also being intellectually rigorous and engaged. The revival of interest in figures such as Gregory of Nyssa has been one of its more important legacies. Also, the way that it bridges “left” and “right” as usually construed. Graham Ward and Gerard Loughlin are heavily indebted to queer theory and are decidedly left of center on issues like homosexuality and gender, yet anchor this firmly in their interpretation of the Christian tradition and dogma. They are liberal on many points, but also unfailingly orthodox. This may be why Milbank’s inaugural book made the magazine’s list so often.
Linked to these figures, I’d like to second the inclusion of Eugene Rogers’ “Sexuality and the Christian Body” as one of the most insightful and helpful books on the topic in recent memory. As the above, it links what is usually associated with “liberalism” into the very heart of the Christian tradition.
These people help remind us that church debates on many controversial topics aren’t matters of “the tradition” versus “secular influence,” but rather competing interpretations flowing from the Christian heritage itself.
Fr. Komanchak–
I’m now dying to read the Dianich text. Any chance you have the free time to do the evidently necessary English translation? :)
Thanks to all for their recommendations. I’d add Jacques Dupuis, Christianity and the Religions: From Confrontation to Dialogue.
I don’t suppose Aquinas’s Lectura Romana would count, even though it was only published in 2006.
So, my highly unoriginal list. . .
Milbank Theology and Social Theory
Cavanaugh Torture and Eucharist
McCabe, God Matters
Burrell, Knowing the Unknowable God
Lindbeck, The Nature of Doctrine (OK, it misses by one year).
It occurs to me that if one includes books that are theologically significant, without being works of theology per se, I would list:
Mulchahey, First the Bow is Bent in Study
Duffy, The Stripping of the Altars
MacIntyre, Whose Justice, which Rationality?
Marion, God Without Being
Hadot, What is Ancient Philosophy?
I hate to say it, but I often find history and philosophy more interesting than a lot of theology.
1) Robert Jenson, Systematic Theology, Volume 1
2) Christianity in Jewish Terms, Frymer-Kinsky et al.
I’ve been haunted by observations like this which I believe contains too much truth and also points out the importance of good theology. It’s from a memoir of the Chicago and Harvard political scientist by his student and colleague, James Q. Wilson:
“Although his family was Unitarian, Banfield never professed
any religious beliefs. He later described Unitarians as a church
that ‘believes in one God, at most.’ But like many nonbeliev-
ers, he thought it important for society, created and sustained
by custom and belief, to think of some things as sacred. Just
how one might reconcile personal skepticism and social rever-
ence was never clear to him. On one occasion, having spent
weeks reading some important Biblical works, he said to me
that religion might be a good idea if its leaders did not write
such nonsense. “
Public Interest, Winter 2003
The only theology I know anything about is a bit of the medievals, except for Thomas Merton. In the last 25 years I’ve tried reading the major VII theologians, but I haven’t found any of them very interesting. I did like Ratzinger’s little book on the liturgy, though he’s not tolerant enough of change.
The contemporary questions just don’t seem to interest. But I have found two works really exceptional. One is Bernard McGinn’s The Presence of God which makes mystical writings much less mysterious. It is also critical of some whom, I think, need criticism. Not that I’ve read all three volumes, but it’s the sort of book you go back to. I’ve also really liked N. T. Wrights The New Testament and the People of God. Not only do I find his argument persuasive, but the section on method of interpretation of texts incorporates some of the best of linguistic analysis. Would that he’d do a whole theological epistemology.
I’ve just been reading about an apparently major theologian whom I hadn’t heard of until very, very recently, viz. Jean-Luc Marion. A Catholic, member of L’Academie Francaise, big U. of Chicago prof. in School of Divinity, awarded all sorts of honors. I find his questions very, very interesting, and just ordered one of his books. Why don’t you guys ever mention him?
Ann Olivier:
Bernie McGinn was one of my choices. Volume IV is out and he told me recently that volume V is almost ready to go which leaves him only VI and VII to complete. It is an outstanding work of scholarship.
Fritz B. : I like even better Hadot’s “Philosophy as a Way of Life” – I recommend it often to my students.
Prof. Cunningham –
I thought Vol. IV was going to be the last one. Hmm. I hope it covers Merton. I’m curious to see what McGinn thinks of him. Will later volumes cover other traditions?
(I don’t find it listed in Amazon yet.)
AO:
Volume V may not yet be that close to completion but he speaks of a VI and a VII. As far as I know he will stick to the classical Western Christian tradition – as you know, he decided not to do the Eastern Christian tradition – that decision was made to give focus to his subject.