The Story of Christian Theology: Twenty Centuries of Tradition and Reform

Written by Roger E. Olson Reviewed By W. David Buschart

‘The telling of history is the retelling of stories.’ With these words Roger Olson alerts the readers of The Story of Christian Theology: Twenty Centuries of Tradition and Reform that the story referred to in the title consists of many stories. In both cases, ‘story’ refers not to ‘fiction or fable’ but rather to the historical ‘narrative’ of the church in general and its beliefs in particular (13). Olson employs story as the literary motif for his history of Christian theology, dividing this narrative into parts with titles such as ‘The Opening Act’ (2ndcentury), ‘A New Twist in the Narrative’ (16th century), and ‘The Centre of the Story Falls Apart’ (18th–19thcenturies). As is evident also in the preface and introduction to the book, Olson’s intent is to write a history of theology in one of the contemporary languages of today, ‘story’.

At the same time, while seeking to write a history of theology that speaks today’s language, Olson does not unthinkingly overturn reasonable historical judgements in the interests of contemporary ideologies. He writes, ‘… there does exist a line of influential Christian thinkers and ideas between the New Testament and today, and … even though this line is open to debate, correction and revision, it is not merely a collection of “dead white males” identified by a powerful elite within the church to support the dominance of a certain group of leaders.’ Referring to the fact that there were not church mothers in reasonably comparable numbers to the church fathers, he states, ‘The fact there were not is a scandal for the church but not justification for revisionist histories that invent them’ (18–19). The result of this combination of contemporaneity and freedom from contemporaneity is a clear and very readable history which introduces the reader to the major persons, events, movements and ideas which have shaped the theological heritage of Christianity. (Those interested in a survey of church history which intentionally seeks to include historically ‘underrepresented’ peoples may wish to consult Mark Ellingsen, Reclaiming Our Roots: An Inclusive Introduction to Church History, 2 vols. [Trinity Press International, 1999–].)

As is often the case in comprehensive histories of theology, a large, but not disproportionate, number of pages (approximately250 out of 585) is devoted to the earliest centuries of the church (2nd–5th centuries). The reader is introduced to the major figures, events, heresies (yes, Olson is not afraid to use the term), and beliefs which shaped early doctrinal development. Here, as elsewhere in the book, Olson’s passion is for and his focused attention is on the thought, the theology, of the church, rather than on the historical-cultural contexts. The story he tells is an historical one, yet the major plot line is, as it should be in this book, the story of theology, not of history.

While many readers may identify Olson’s intentionally narrative, storytelling tone as perhaps the most significant characteristic of the book, there are two other commitments which have equal, if not greater, impact on his interpretation of the history Christian theology. Olson’s narrative recounts the story of theology as one consisting in ‘tensions, conflicts and controversies’. This goes beyond merely granting to selected heresies their places in the history of orthodoxy. Rather, this consciousness of conflict pervades the narrative. ‘Every belief …’, Olson writes in the introduction, ‘arose because of a challenge.’ And, for Olson this observation is not simply an analysis of the course of the development of theology, but it is a testimony to the historical, this-worldly nature of Christian belief: ‘… every major Christian belief arose for pressing, practical reasons’. A second important hermeneutical key for Olson is soteriological belief. The motivating force of Christian theological reflection, and the interpretive key to understanding it in its totality, is what Christians believe about God’s redemptive intentions and work. Consequently, what Christians believe about, for example, Christ’s redemptive person and work and the ways in which human beings do or do not co-operate with God in his redemptive work (Olson refers to differing views on this point as synergism and monergism). constitute recurring themes in the plot.

Olson has succeeded very well in providing a comprehensive yet appropriately detailed (i.e., not shallow) introduction to the history of Christian theology which will leave its reader well informed. His style is accessible, and, unlike many others who claim to be writing for lay-people and beginning students, he gives clarifying attention to vocabulary and technical terminology. The reader who wishes to move on from this introduction will have to look elsewhere for bibliography, as one is not included.


W. David Buschart

Denver Seminary