Toward the Future of Reformed Theology—Tasks, Topics, Traditions

Written by David Willis, Michael Welker (eds), Reviewed By Daniel Strange

This substantial and important volume consists of thirty-one separate essays and ‘seeks to promote, within an ecumenical framework, the development of a Reformed theology to which men and women creatively contribute out of the most diverse cultural, historical, and social contexts’. (ix). It is divided into three sections: tasks and contexts; topics and transformation: and traditions and practices, and noticeable contributors include, Brian Gerrish, Jürgen Moltmann, Thomas Torrance and Lukas Vischer. The subjects tackled are extremely diverse, ranging from ‘The Ecumenical Responsibility of Reformed Theology: The Case of Egypt’ (Wafiq Wahba), to ‘The Logic of Faith’ (Alexander McKelway). to ‘Jonathan Edward’s Dispositional Conception of the Trinity: A Resource for Contemporary Reformed Theology’ (Sang Hyun Lee). The majority of essays are under twenty pages long and all are self-contained, meaning that they can be read in any order. Endorsing the volume on the reverse cover, Miroslav Volf describes the book well as ‘a smorgasbord of veritable delicacies prepared by some of the best chefs in the Reformed tradition’.

However, coming from what I would call a Reformed evangelical perspective, the aspect of the volume which I found unpalatable, was the definition of ‘Reformed’ theology being employed. Those who define ‘Reformed’ in the sense of theology represented by figures such as John Murray, Louis Berkhof or Jim Packer, (what could be called ‘classical’ or ‘paleo’ Reformed theology), should be made aware that the Reformed theology represented here is what might more accurately be called ‘reformed’ Reformed theology. Possibly the best way to describe the flavour of this theology, is that it is Reformed theology filtered through a Barthian prism. So while there are a number of essays on Calvin and Edwards, while there is much mention of the importance of the Reformed Creeds (in particular the Heidelberg Catechism), while in the introduction the editors note as a distinctive contour of Reformed theology, ‘The Illuminating and Liberating Power of God’s Word: Against emptying it of its Content and Domesticating its Structure’ (x), it is the pervading influence of Karl Barth which is most apparent, a host of essay’s referring positively to the Swiss theologian. Therefore just as conservative evangelicalism has had, and continues to have, an uneasy and ambivalent relationship with Barth and his theological legacy, so evangelicals might find a similar uneasiness and ambivalence with this volume.

A good example of this is Leanne Van Dyk’s essay on the atonement which endorses John McLeod Campbell’s model of atonement (deemed as heretical by the Church of Scotland in 1831) as a worthy alternative to the model of penal substitution. Commenting on this essay in their introduction, the editors note

Reformed thought has begun to investigate the biblical foundations of this theology of atonement, which has left a profound but highly problematic ‘normative trace’ in Reformed theology, from Calvin’s Institutes to the Heidelberg Catechism. Reformed thought has begun to correct this theology, even when this leads to calling familiar ‘dogmatic resources’ deeply into question (xv).

Having noted this caveat, the majority of the essays are stimulating, thought-provoking and raise a number of relevant questions for evangelicals (see in particular the essay’s by William Placher on the Vulnerability of God, Willem Balke on revelation and experience in Calvin’s theology, Nancy Duff on Reformed theology and Medical ethics, and John Hesselink on the Dutch-American Reformed Tradition). Personally, I found the real gem of the collection to be the shortest essay of the lot, an inspiring article by John Leith entitled ‘Calvin’s Theological Realism and the Lasting Influence of His Theology.’ Against much contemporary theology which is overly complicated, highly speculative and intentionally verbose, Leith notes how the longevity of Calvin’s theology rests in the fact that he is ‘realistic and plainspoken about the world, about human existence, and about God’s salvation of his people, the Christian Gospel’, (340) an example which I think all budding scholars should seek to imitate in their theologising.


Daniel Strange

Daniel Strange is director of Crosslands Forum, a centre for cultural engagement and missional innovation, and contributing editor of Themelios. He is a fellow of The Keller Center for Cultural Apologetics.