Abstract
In The Future of Christian Theology, Ford offers his thoughts on how Christian theology might be practiced wisely and creatively in the 21st century. This book, which is part of the Blackwell Manifesto series, calls on Ford to distill his vast experience in the field of theology and tackle the daunting task of laying out a well-marked path for theological thinkers. For the most part, he manages to do it with admirable breadth while still maintaining clarity and focus. As mentioned above, the two key words Ford has chosen for his manifesto are “wise” and “creative” and he gets good mileage out of these adjectives by referencing their substance in every chapter. True to his stated purpose, Ford writes in language that is purposefully contemporary and accessible, and the majority of his material is appropriate for both scholars and faith communities.
Ford’s work is neatly bookended by an introductory chapter which identifies the underlying cry for wisdom (referencing Proverbs) and a closing section which identifies the biblical foundations contained in previous chapters. At the heart of his manifesto are four categories, which he uses to illustrate how one engages in theology that is both wise and creative. They are (1) retrieval – which he describes as returning to sources that inform and nourish both theology and life; (2) engagement – with God, church, and the world; (3) thinking – which includes the study of ontology, epistemology, aesthetics, ethics; and (4) expression – which he claims is necessary if the purpose of theology is to be fulfilled. Ford spends most of the book expanding these four themes, using six historical examples (Barth, Bonhoeffer, Tillich, de Lubac, Rahner, and Balthasar) to illustrate his points. He also references the book of Job and the gospel of John as biblical models for this four-fold theological method, pointing out how they reference creation and history, incorporate scripture, address the contemporary world, and confirm the centrality of God.
Other topics covered in Ford’s manifesto are the incorporation of a dramatic theological method (drawing heavily on Hans Urs von Balthasar); the necessity of belonging; Christian ethics, which reflect the incarnation, crucifixion, and resurrection; inter-faith exchanges; and the implications of academic theology. One of the most valuable chapters, in my opinion, is the one entitled “Becoming a Theologian.” In it he compares the process of learning theology to apprenticeship and indicates that it is essential for the academic discipline of theology to include those who are committed to it as Christians. He bravely includes a list of sins that are most likely to beset theologians, the first being pride, and warns against “subtle falsehood” and “dangerous foolishness.” Self-criticism and reflexivity are vital for the theologian, Ford insists, as is a desire and capacity for holiness. This chapter seems to most clearly articulate Ford’s cry for wisdom and I believe it reveals much about him as a theologian when he unapologetically builds a case for the necessity of embodied theology.
A good test of Ford’s manifesto might be to assess how well he implements the four categories he has proposed. He gets full points for demonstrating retrieval by frequently referencing voices from the past such as Kierkegaard and Augustine in addition to the six theologians mentioned above. Ford is perhaps strongest on reinforcing his second point, engagement, because a good number of pages are devoted to encouraging dialogue between Christian theology and other worldviews, highlighting the need for academic theology to benefit from church-based theology and vice-versa, and advocating receptivity to God through incorporating prayerful habits into thoughtful study. Ford’s third point, thinking, is clearly represented throughout the work, but perhaps most evident in his chapters dealing with drama as a model for creative theology. Finally, the notion of expression can be found when he gently exhorts the reader to practice generous collegiality in the settings of academia, the church, and society in general. Though he stops short of crossing over into practical theology or pastoral direction, his insistence that theology must be incarnational is unmistakable.
Aside from one or two places where the broad scope of the material seems to strain the cohesiveness of the work, and a few too many references to his other publications for my taste (this seems to be an example of self-reference rather than retrieval), it is difficult to find anything to criticize in Ford’s manifesto. It is clear that he is passionate about theology and has a wealth of experience and knowledge in the field. In my opinion, this book’s readability is its greatest strength because here it comes closest to serving his purpose: to stimulate readers to seek wisdom and thereby assist them in shaping not only their personal lives but society.