The Future of Theology by Frederick Sontag (review)

BOOK REVIEWS 799 ence, and evolutionary philosophies seem most inclined to optimism and away from this serious issue. We need to locate our theological starting point and our defining issue, and then against this we can measure the success or failure of theological attempts. What can God be like if evil is real and powerful and positive? What can God be said to do to counter this destruction if neither history nor present experience in themselves can offer much hope? Where else can we turn for our theology? FREDERICK SoNTAG Pomona College Claremont, California The Future of Theology. By FREDERICK SoNTAG. Philadelphia: Westminster Press, 1969. Pp. 155. $4.95. This book is a systematic consideration of the status of Protestant theology in America. It stems from lectures and seminars given by Frederick Sontag while he was a guest lecturer at the Pontifical College of S. Anselmo in Rome in 1966-1967. The author was the first non-Catholic to offer regular courses in a Roman seminary since Vatican II. His book indicates his perceptive and sympathetic understanding of the Catholic position; his criticisms of Roman Catholic theology are tactful and always in good taste. Professor Sontag's theme is that theology alone cannot provide the basis for universal agreement between Protestants and Catholics; he calls for a new philosophical base for Protestantism. It is his hope that such a philosophy would bring greater unity to theology. This does not mean that we would end up with some one universal philosophy and one theology built upon it; rather, we should aim for a philosophy which is always open to other points of view. No one philosophy grasps the fullness of truth; reality is never exhausted by one mind. If we are ready to co-exist with other opinions, and even to borrow from them when this is helpful, then we will be living in an atmosphere more conducive to unity. The history of Catholicism reminds us not to look for such an attitude in the Roman Church; perhaps American Protestant theology can contribute such an eclecticism. Sontag argues that our theological fractures today arise from differences in philosophy, "i.e., over how one understands the fixity and the finality of any verbal formulation." (p. 144) He alludes to Roman theology and its philosophy when he says: " no one can speak infallibly unless his supporting philosophy can conceive of words bearing the weight of this burden. A singleness of interpretation and formulation and a denial of 800 BOOK REVIEWS pluralistic form are dependent on a philosophical view that allows such unity." (p. 144) I think that this is a valuable insight. Differences in our philosophies are much more effective of theological differences than we might have thought. We say very facilely that we are separated on issues of faith, whereas Sontag's point is that philosophy divides us. Having recognized the value in Sontag's thesis, I must still say that we need not expect any doctrinal unity in the near future. Indeed, I am quite certain that Sontag would agree with me here. There is a real division; his contribution is in pointing us toward philosophy as the root of much division, but division will remain. The mood of mature post-Vatican II ecumenism is to search for possible unity while still recognizing significant differences; no longer do we hear such strident demands for an immediate and total reunification of Protestants and Catholics. And I believe Sontag is right in suggesting that American Protestantism can lead us here by offering a philosophy which is open to points of view other than its own; such a pluralism should originate in America. I do think that he should not sell short the Catholic Church on the topic of pluralism. We may not be equivalent to American Protestantism in this area, but Jolm XXIII opened up many a window in the high-walled fortess in which he had lived for eighty years. Sontag catalogues the current trends in Protestant theology, the philosophical sources available, the philosophical needs of a new theology, and then he considers how the available philosophies can answer those needs. H~ lJas given a concise and critical summary both of philosophical...