Christian Theologies of Salvation: A Comparative Introduction ed. by Justin S. Holcomb (review)

Introducing Christian theology—in whole or in part—is no mean feat. Thus, this book is inherently a bold endeavor. Out of respect for this difficulty, it bills itself as "a map through the maze of options and implications of various theologies" (1), one which outlines the terrain but "allows the contours to speak for themselves" (2). These cartographic metaphors translate into a chronological tour of major figures in the tradition, detailing their respective theologies of salvation with an eye toward larger questions and concerns. It divides its select theologians into four eras—Patristic, Middle Ages, Reformation and Catholic Counter-Reformation, and Eighteenth to Twenty-First Centuries—with an introduction for each. Its chapters are dedicated to a single theologian with some exceptions: Basil and the Gregories (Nyssa and Nazianzus) are treated together in "The Cappadocians," Catholicism in the sixteenth century is treated by an examination of the Council of Trent rather than a theologian such as Teresa of Ávila or Ignatius of Loyola, and von Balthasar and Rahner share a chapter bearing their names. Each chapter is the product of single scholar, the majority of whom have prior publications on the given theologian(s), making this a collation of specialized opinions.

In both its emphasis on and selection of major theologians, this book is a traditional and conservative work in the technical sense of those words. With the exceptions of Julian of Norwich, John Wesley, and Gustavo Gutiérrez—whose inclusions, though not expected, were both germane and welcome—the treated theologians are in every sense classics. Within the confines of a Western survey, no theologian was omitted whose absence would be markedly felt. Augustine and Athanasius, Anselm and Aquinas, Luther and Calvin, Schleiermacher and Barth all are included. In this light, its authors speak comfortably of a singular "tradition" to which both Roman Catholics and Protestants could securely lay claim, but few others. Those wishing to learn in similar detail about the East after the fifth century, Anabaptist or radical spiritualist perspectives, influential but non-orthodox figures such as Arius, Pelagius or Tertullian, or controversial figures within their traditions such as Erasmus and Abelard, will need other, supplementary works. Likewise, those interested in delving into the historical context of included theologians will need other resources. At times the book itself testifies to its need for more historical context; for example, the use of such terms as "Counter-Reformation" and "Catholic Reform" cries out for greater historiographical parsing than is provided. In short, though this volume succeeds in its quest not to be "dogmatic or systematic theology that posits a specific doctrine of salvation" (2), its tight restriction of the "map through the maze" (1) suggests a single trail to reach such a theology and the best way said trail can be walked.

Of this trail, the book is an excellent guide. Focusing intently on the analysis and distillation of the writings and thoughts of its theologians, the contributors provide insights which are both accessible and illuminating. While perhaps too difficult for a reader entirely uninitiated in the Christian tradition, for someone with some familiarity but no formal theological training in the issues at hand, this would be a useful aid. In addition, the notes and bibliography can equip the student for future study. Although this should not be mistaken for a reader, the majority of authors make a point to cite primary texts often, at length, and from a variety of works, which further enhances its ability to serve as a complement to a curriculum of the "Great Books" variety, particularly though not exclusively in a Reformed context. For those seeking to do the important work of understanding key theological luminaries, this is a commendable and welcome contribution to both self-study and guided education.