Outline of Christian Doctrine: An Evangelical Dogmatics by Wilfried Härle (review)

In Outline of Christian Doctrine, Wilfried Härle (professor emeritus of systematic theology and ethics at the University of Heidelberg) demonstrates the abiding importance of German theology for the English-speaking world. The term Evangelical here could be misleading to some readers, as Härle’s work is properly a part of the ‘‘broadly Lutheran’’ German theological tradition, and not in the tradition of those British and North American Protestants who emphasize a personal conversion experience, theological conservatism, and political and missional activism (xxvi). This does not mean that this volume is afield from theological conversation in the English language; to the contrary, detailed footnotes throughout converse with leading theologians in both the German- and English-speaking worlds.

Härle’s central concern in Christian doctrine is ‘‘God’s self-revelation in Jesus Christ’’ (69), a concern that permeates ‘‘The Essence of the Christian Faith’’ (I), ‘‘The Christian Understanding of God’’ (II. A.), and ‘‘The Christian Faith’s Understanding of the World’’ (II. A.). Supporting the explication of the centrality of God’s self-revelation in Jesus Christ are helpful prolegomena in ‘‘Dogmatics in the Whole Context of Theology as Science’’ (chapter 1) and ‘‘Knowledge of God and of the World’’ (chapter 7). For Härle, doctrine both complements and concurrently arises from Christian faith, which he calls ‘‘existence-determining trust’’ (139).

Though space limits commenting on this volume’s many strengths, there are a couple of key contributions for which Härle deserves credit. First, while respecting diverse expressions of Christian faith, Härle’s dogmatics is thoroughly biblical and confessional. The Bible is both the ‘‘source and norm’’ of belief and practice (see chapter 5). This is not a naive form of sola scriptura, however, for biblical faith is Christian faith only when it is rooted in the confession of ‘‘a fellowship of people who take their orientation from the gospel of Jesus Christ’’ (113). This ‘‘human interpretation’’ is vital for Härle because ‘‘the church’s confession of faith . . . sees itself as guidance for the correct understanding of the Bible’’ (121). The care with which this is developed in Outline of Christian Doctrine is exemplary in contemporary Protestant theology.

Second, while biblical and confessional in character, this volume emphasizes the important role of Christian faith in the Western marketplace of ideas, part of humanity’s contemporary ‘‘lifeworld’’ (see chapter 6). Lifeworld is a Husserlian term that Härle appropriates as a tag for ‘‘the all-embracing context in which the whole of human life, action, and thought takes place’’ (140). He resists the trend to so particularize Christian faith that ‘‘the absoluteness of the revelation of God’’ and the universal ‘‘missionary task’’ are lost in the incommensurable language games of knowledge communities (84). Rather, Christian faith may be scrutinized for its logical coherence (17–22) and the reliability of its historical claims (56–57, 94–102, 254–266). Christian faith can withstand the tenuous existential inquiry that accompanies issues such as global crises ‘‘as by dramatic changes in climate, epidemics, terrorist attacks, or wars’’ (151), the problem of evil (275, 373–387), and difficult teachings like traditional belief in an eternal Hell (496–510). Guidance for the reader in struggling through these difficult subjects is carefully prepared in this text.

Finally, though this is unashamedly a work of German Evangelical (Lutheran) theology, Härle’s interest in dialogue with Catholic, Reformed, and non-Lutheran mainline and evangelical Protestant theologians permeates the footnotes and informs the primary exposition. Throughout the text, his strongest ecumenical engagements are with Roman Catholic theology, though helpful (albeit brief) considerations of many non-Lutheran denominational concerns are offered, as well, including Baptist teaching on adult baptism (447–451), Arminian objections to the Calvinist tulip (132–133), and the Pentecostal practices of Holy Spirit baptism, faith healing, and speaking in tongues (318–321).

Those...