1961), and Die Geschichte der katholischen Theologie seit dem
Ausgang der Väterzeit (Freiburg, 1933). For Anselm, see G.
R. Evans’s Anselm and Talking about God (Oxford, 1978);
for Thomas Aquinas, consult the stimulating studies of
M.-D. Chenu, La théologie comme science au troisième siècle,
2d ed. (Paris, 1943), translated as Is Theology a Science? (New
York, 1959), and Introduction à l’étude de saint Thomas
d’Aquin (Montreal, 1950); for Bonaventure, see Georges H.
Tavard’s Transiency and Permanence: The Nature of Theology
According to St. Bonaventure (New York, 1954).In the modern age one of the most important developments has
been the emphasis intellectuals have put on history. See, for
example, Historische Kritik in der Theologie: Beiträge zu ihrer
Geschichte, edited by Georg Schwaiger (Göttingen, 1980).
For a discussion of Catholicism, John Henry Newman re-
mains a model that is unfortunately too little known; see, for
example, Thomas J. Norris’s Newman and His Theological
Method: A Guide for the Theologian Today (Leiden, 1977).
One of the many interesting studies of the crisis of modern-
ism, which, however, errs in reducing it to an almost ortho-
dox liberalism, is Thomas M. Loome’s Liberal Catholicism,
Reform Catholicism, Modernism (Mainz, 1979). Two impor-
tant books on contemporary theology are Bilan de la théologie
du vingtième siècle, 2 vols. (Paris, 1970–1971), edited by
Robert van der Gucht and Herbert Vorgrimler, and Theology
in Transition: A Bibliographical Evaluation of the “Decisive
Decade,” 1954–1964 (New York, 1965), edited by Elmer
O’Brien.
On the general characteristics of Orthodox theology, there are sev-
eral noteworthy articles, now rather old, by competent spe-
cialists. See, for example, articles by Aurelio Palmieri, Studi
Religiosi 2, no. 2 (1902): 115–135, and 2, no. 4 (1902):
333–351; and Venance Grumel, Echos d’Orient 30 (1931):
585–596. For the cultural climate of Eastern Christianity,
see Endre von Ivanka’s Hellenisches und Christliches im früh-
byzantinischen Geistesleben (Vienna, 1948). The best of
today’s specialists is doubtless John Meyendorff; see his By-
zantine Theology: Historical Trends and Doctrinal Themes, 2d
ed. (New York, 1979), and his studies of Gregory Palamas.
On the fourteenth- and fifteenth-century debate between the
hesychast spiritual tradition and humanist rationalism, see
Gerhard Podskalsky’s Theologie und Philosophie in Byzanz
(Munich, 1977). Philip Sherrard’s The Greek East and the
Latin West: A Study in the Christian Tradition (London,
1959) perhaps rigidifies and oversimplifies the differences,
but this work has some stimulating things to say on the ap-
proach to the mystery of God.
In Protestant theology two introductions may be mentioned: Karl
Barth’s Evangelical Theology: An Introduction (New York,
1963) and Roger Mehl’s La theologie protestante (Paris,
1966). Richard H. Grutzmacher’s Textbuch zur systematisc-
hen Theologie des 17. bis 20. Jahrhunderts, 3d ed. (Leipzig,
1935) provides an excellent collection of representative texts
from German theologians. The following books are also very
useful: Wilhelm Gass’s Geschichte der protestantischen Dog-
matik in ihrem Zusammenhange mit der theologie überhaupt,
4 vols. (Berlin, 1854–1867); Isaak Dorner’s Geschichte der
protestantischen Theologie (Munich, 1867), translated as His-
tory of Protestant Theology, 2 vols. (1871; reprint, New York,
1970); and Otto Pfleiderer’s The Development of Theology in
Germany since Kant and Its Progress in Great Britain since
1825 (London, 1890).
The Anglican classics have been collected in the eighty-eight vol-
umes of the “Library of Anglo-Catholic Theology” (Oxford,
1841–1863); extracts with bibliography are given in P. E.
More and F. L. Cross’s Anglicanism (London, 1935). On the
same tradition, see A. M. Allchin’s The Spirit and the Word:
Two Studies in Nineteenth Century Anglican Theology (New
York, 1963). Vernon F. Storr’s The Development of English
Theology in the Nineteenth Century, 1800–1860 (London,
1913) is regarded as a classic. It may be complemented by
L. E. Elliott-Binns’s English Thought, 1860–1900: The Theo-
logical Aspect (Greenwich, Conn., 1956) and Arthur M.
Ramsey’s From Gore to Temple: The Development of Anglican
Theology between Lux Mundi and the Second World War,
1889–1939 (London, 1960).
On the practice of theology, see, in addition to the works by Con-
gar and Lonergan already cited, E. L. Mascall’s Existence and
Analogy (London, 1949) and his Words and Images: A Study
in Theological Discourse (New York, 1957). On the relation
of theology to the scientific spirit, see Thomas F. Torrance’s
Theological Science (London, 1969).
On the hermeneutical movement, see Hans-Georg Gadamer’s
Wahrheit und Methode (Tübingen, 1965), translated as Truth
and Method (New York, 1975); René Marlé’s Le problème
théologique de l’herméneutique, 2d ed. (Paris, 1968); Jean
Greisch, Karl Neufeld, and Christoph Théobald’s La crise
contemporaine: Du modernisme à la crise des herméneutiques
(Paris, 1973); Le deplacement de la théologie (Paris, 1977) by
J. Audinet and others; and various issues of Revue des sciences
religieuses (Strasbourg), especially the volumes for 1977,
1978, and 1982.
Of the many works of theological discourse by the oppressed, only
a few can be mentioned here: by several authors, Théologies
du tiers-monde (Paris, 1977) and Théologie de la libération en
Amérique Latine (Paris, 1974), which has been translated as
Liberation Theology in Latin America (New York, 1982);
Gustavo Gutiérrez’s Teología de la liberación (Lima, 1971),
translated as The Poor and the Church in Latin America (Lon-
don, 1984); James H. Cone’s A Black Theology of Liberation
(Philadelphia, 1970); Bruno Chenu’s Dieu est noir: Histoire,
religion et théologie des Noirs américains (Paris, 1977); Gerald
H. Anderson’s Asian Voices in Christian Theology (Maryknoll,
N. Y., 1976); Tharcisse Tshibangu’s Le propos d’une théologie
africaine (Kinshasa, 1974); and Raymond Facelina and Da-
mien Rwegera’s Théologie africaine: Bibliographie internation-
ale, 1968–1977 (Strasbourg, 1977).
For ecumenical theology, see Gustave Thils’s La “théologie oecu-
ménique”: Notion, formes, démarches (Louvain, 1960) and the
very extensive documentation in Siegfried Wiedenhofer’s
“Ökumenische Theologie (1930–1965): Versuch einer
wissenschaftsgeschichtlichen Rekonstruktion,” Catholica
(Münster) 34 (1980): 219–248.
For a critique of “dogmatism,” see Josef Nolte’s Dogma in Gesch-
ichte: Versuch einer Kritik des Dogmatismus in der Glauben-
sdarstellung (Freiburg, 1971) and my Diversités et communion
(Paris, 1982), which raises the basic question enunciated in
the title.THEOLOGY: CHRISTIAN THEOLOGY 9141