Chalice Introduction to Disciples Theology -- Review
CHALICE INTRODUCTION TO DISCIPLES THEOLOGY. Edited by Peter Goodwin Heltzel. St. Louis: Chalice Press, 2008. X + 384 pp.
Disciples and theology, those are not words that usually go together. When Alexander Campbell founded Bethany College, he made sure that written into its charter was a ban on theological teachers, and we’ve been skittish about theology ever since. The Disciples are biblical people, who fear the creation of systems of theology, believing that systems become definitive and coercive. At least that’s the tale that’s often told among Disciples.
We’re a non-creedal people, who have the freedom to theologize for ourselves. Of course, even if we don’t have official theological statements, and while we’ve been averse to using the word theology, we have produced theological works, works that have marked our journey as we’ve progressed through the ages. Robert Milligan, Isaac Errett, William Robinson, and others have offered their take on Disciples theology, always mindful that they spoke for themselves and not for the movement as a whole. More recently Joe Jones and Clark Williamson, both of Christian Theological Seminary, have offered their own theological systems.
In this book, edited by Peter Goodwin Heltzel, a group of Disciples theologians, some well-known, others not so well-known, offer their take on the theological issues of the day, from the Trinity to salvation, from creation to mission. Some efforts are strong, while others aren’t as strong. There has been an attempt to bring a degree of balance to the book. The presentations run from the moderate middle to the more liberationist perspectives on the left. There are women’s voices, along with male voices. This is a multi-cultural effort, which includes not only American representatives, but representatives of the broader Disciples community from across the globe. Through it all, there is no official voice present.
The book is organized around five themes: 1) “The Task and Sources of Theology”; 2) “God in Creation”; 3) “The Church; 4) “Reconciliation”; and 5) “Mission.” Under these themes the essayists reflect on the many themes of theology. Sometimes the authors explicitly reflect upon the heritage and history of the denomination, seeking to put their own understandings in the context of the thought of Alexander Campbell and Barton Stone. Other essayists make no connection to this history. They simply reflect on the topic from a contemporary and personal perspective.
In a coauthored piece that opens section one, the broader context is set. This attempt at theological reflection is set in a global context. Although the Disciples were born on the American frontier, our context has broadened greatly. Ours is a postcolonial context, and our theologizing must take that into account. Thus, our conversations must be intercultural – as can be especially seen in the several essays that pick up on liberationist themes. From that broader context, the same group of writers tackle the more narrow confines of 21st Century Disciples theology, which they set in a paradigm laid out by Mark Toulouse in his book Joined in Discipleship (Chalice, 1997). Mark outlines several themes or principles, which are discussed here under the labels of restoration (apostolic), ecumenical, interpretive, mission, and eschatological themes. Having explored in brief these themes, the group concludes that the task of the theology today, for Disciples, “is to create space for all our members to dialogue together on the implications of the gospel of reconciliation in Jesus Christ” (p. 32). This conversation must be an open one, like table-talk, where we gather and share our thoughts about our journey in faith as Disciples. In essays that follow authors lift up the various sources of theology, including the Bible, Tradition, Reason, and Experience (Wesley’s Quadrilateral baptized in a Disciples way).
Several of the essays are quite interesting in that the path that they trod. For instance, Peter Goodwin Heltzel, the editor of the volume, reflects on the Trinity in an essay entitled “Singing the Trinity.” Heltzel takes a strong Trinitarian position, one that seems odd in the face of a Disciples equivocalness about the doctrine. For instance, while Alexander Campbell was strongly Trinitarian, he didn’t use the term because it wasn’t biblical. Barton Stone, on the other hand, was non-Trinitarian – more likely Arian than anything. Yet, these are two of our founders, and this theological ambiguity is part of our ethos. Then there is the juxtaposition of mission theologies. On one hand, we have the Congolese Disciple theologian and church leader Bosela Eale speak definitively of the necessity of faith in Christ for salvation – though distinctly African in its expression. Then, immediately following this important expression of the African Christianity, there is an essay by Caribbean Disciple Michael St. A. Miller, who speaks of the importance of placing the faith in a pluralistic context, one that recognizes the value of other religious perspectives. Whereas Bosela Eale takes an “inclusivist” position, Miller is definitely in the pluralist camp.
As with any book of this sort, there is an unevenness to the essays. Some are stronger than others. For instance, I was surprised by the inclusion of an essay by Dyron Daughrity on the Holy Spirit. Daughrity’s background appears to be Church of Christ, and the theologians he interacts with aren’t necessarily Disciple, but more likely coming out o the branches of the Stone-Campbell Movement. I was also surprised that in an otherwise excellent article on preaching by Kay Lynn Northcutt, that she made no reference to Fred Craddock, one the most important influences on 20th century preaching, and a life long Disciple. It is good that other voices, especially those of women and people of color, but some reference to Craddock should have been made.
As for those essays that I found especially helpful and relevant include one by Belva Jordan and Stephanie Paulsell on the Lord’s Supper. It explores in very brief compass Disciple theology and practice, while bring out the important spiritual dimensions of this central practice of our faith. I appreciate especially this defining statement:
I appreciate this statement because it reminds us that we not only come to the table to remember, we come to find wholeness and healing in a broken world.
The essay by father and daughter, Keith and Sharon Watkins, is another key piece. They speak of the church in sacramental terms – one that leads to human wholeness. They reflect on our historic commitment to unity, while highlighting its expression in an increasingly diverse community of faith. Reflecting on this witness and the choices that must be made they write:
In this chapter our General Minister and President, together with her father, outline a way forward for the church, making this must reading for Disciples.
The entire final section of the book is important because it reminds us that while we were born on the American frontier we are not alone in the world. We have an important calling, one that as Michael Kinnamon reminds us, we’ve not always embraced. Kinnamon notes that while called to prophetic witness, we’ve not always, even regularly, lived up to that calling. From the very beginning leaders such as Alexander Campbell avoided the tough social issues of the day in the name of evangelism. We have had our share of important prophetic leaders, but as a whole, we have fallen short. Indeed, he writes: “The preeminent identity marker for Disciples, a passionate concern for the unity of the church, has at times served to blunt the sharp edge of social witness” (p. 254). Other essays in this section, as noted earlier, reflect on African, Caribbean, Latino contexts. There is a helpful chapter on developing a “Disciples Theology of Religions,” and a reflection on the place of “Christian Mission in an Age of World Christianity.”
All in all, this is an excellent resource that comes to us at a providential moment in our history. It comes to us at a moment of transition, when we are becoming more diverse, when we are struggling to make sense of our history as we move forward into the future. We are a church that has struggled, along with other mainline churches, seeing declining numbers of members and churches. But, there are many signs of hope. Increasing numbers of churches are being planted, many of them in non-traditional communities.
As Newell Williams notes in his preface, Disciples may have “shunned the word theology,” but we have been practitioners of theology from the very beginning. In this volume are the resources for our reflections as we continue the path set by the Founders, a path that they probably couldn’t envision at the time. We are a global and diverse people. But we are people of God and followers of Jesus. Ours is a mission in the world, a calling to give voice to God’s compassion and grace.
To understand who we are it is worth spending time with the book’s closing essay. Serene Jones (daughter of essayist Joe Jones, sister of another essayist, Verity Jones, and newly installed President of venerable Union Theological Seminary) reflects on her own journey, one that started among Oklahoma Disciples. She picks up on three themes, that she believes fits our identity – “mongrels, outlaws, and “sod busters.” We are she suggests, from her own experience, “theological mongrels,” “ecclesial outlaws,” and “moral sod busters” (p. 326). We are a little bit Presbyterian and a little bit Baptist. We can be folksy and unstructured. We don’t always do things in a correct fashion – we’ve been known to break rules, but that can offer a safe space. As for being sod busters, we can when the time is right, break through hard ground and put form and order where there was none. Ultimately, we are theological hybrids. That’s not a bad place to be!
If you are a Disciple, this is an important, even essential, resource. If you’re not a Disciple, and what to understand who the Disciples are and where they are going, this can be a very important read as well. It’s not always easy reading; in fact, at times it can be downright academic in its expositions. But then most of the contributors are academics. You won’t find a uniform statement of theology here, but then if you did it wouldn’t be Disciple. As such, this is a resource written for Disciples pastors, theologians, and well-read lay church leaders. It can be read straight through, from beginning to end, but its title is suggestive of its purpose. This is meant to be a reference tool, and as such needs to be available in all our churches.
Disciples and theology, those are not words that usually go together. When Alexander Campbell founded Bethany College, he made sure that written into its charter was a ban on theological teachers, and we’ve been skittish about theology ever since. The Disciples are biblical people, who fear the creation of systems of theology, believing that systems become definitive and coercive. At least that’s the tale that’s often told among Disciples.
We’re a non-creedal people, who have the freedom to theologize for ourselves. Of course, even if we don’t have official theological statements, and while we’ve been averse to using the word theology, we have produced theological works, works that have marked our journey as we’ve progressed through the ages. Robert Milligan, Isaac Errett, William Robinson, and others have offered their take on Disciples theology, always mindful that they spoke for themselves and not for the movement as a whole. More recently Joe Jones and Clark Williamson, both of Christian Theological Seminary, have offered their own theological systems.
In this book, edited by Peter Goodwin Heltzel, a group of Disciples theologians, some well-known, others not so well-known, offer their take on the theological issues of the day, from the Trinity to salvation, from creation to mission. Some efforts are strong, while others aren’t as strong. There has been an attempt to bring a degree of balance to the book. The presentations run from the moderate middle to the more liberationist perspectives on the left. There are women’s voices, along with male voices. This is a multi-cultural effort, which includes not only American representatives, but representatives of the broader Disciples community from across the globe. Through it all, there is no official voice present.
The book is organized around five themes: 1) “The Task and Sources of Theology”; 2) “God in Creation”; 3) “The Church; 4) “Reconciliation”; and 5) “Mission.” Under these themes the essayists reflect on the many themes of theology. Sometimes the authors explicitly reflect upon the heritage and history of the denomination, seeking to put their own understandings in the context of the thought of Alexander Campbell and Barton Stone. Other essayists make no connection to this history. They simply reflect on the topic from a contemporary and personal perspective.
In a coauthored piece that opens section one, the broader context is set. This attempt at theological reflection is set in a global context. Although the Disciples were born on the American frontier, our context has broadened greatly. Ours is a postcolonial context, and our theologizing must take that into account. Thus, our conversations must be intercultural – as can be especially seen in the several essays that pick up on liberationist themes. From that broader context, the same group of writers tackle the more narrow confines of 21st Century Disciples theology, which they set in a paradigm laid out by Mark Toulouse in his book Joined in Discipleship (Chalice, 1997). Mark outlines several themes or principles, which are discussed here under the labels of restoration (apostolic), ecumenical, interpretive, mission, and eschatological themes. Having explored in brief these themes, the group concludes that the task of the theology today, for Disciples, “is to create space for all our members to dialogue together on the implications of the gospel of reconciliation in Jesus Christ” (p. 32). This conversation must be an open one, like table-talk, where we gather and share our thoughts about our journey in faith as Disciples. In essays that follow authors lift up the various sources of theology, including the Bible, Tradition, Reason, and Experience (Wesley’s Quadrilateral baptized in a Disciples way).
Several of the essays are quite interesting in that the path that they trod. For instance, Peter Goodwin Heltzel, the editor of the volume, reflects on the Trinity in an essay entitled “Singing the Trinity.” Heltzel takes a strong Trinitarian position, one that seems odd in the face of a Disciples equivocalness about the doctrine. For instance, while Alexander Campbell was strongly Trinitarian, he didn’t use the term because it wasn’t biblical. Barton Stone, on the other hand, was non-Trinitarian – more likely Arian than anything. Yet, these are two of our founders, and this theological ambiguity is part of our ethos. Then there is the juxtaposition of mission theologies. On one hand, we have the Congolese Disciple theologian and church leader Bosela Eale speak definitively of the necessity of faith in Christ for salvation – though distinctly African in its expression. Then, immediately following this important expression of the African Christianity, there is an essay by Caribbean Disciple Michael St. A. Miller, who speaks of the importance of placing the faith in a pluralistic context, one that recognizes the value of other religious perspectives. Whereas Bosela Eale takes an “inclusivist” position, Miller is definitely in the pluralist camp.
As with any book of this sort, there is an unevenness to the essays. Some are stronger than others. For instance, I was surprised by the inclusion of an essay by Dyron Daughrity on the Holy Spirit. Daughrity’s background appears to be Church of Christ, and the theologians he interacts with aren’t necessarily Disciple, but more likely coming out o the branches of the Stone-Campbell Movement. I was also surprised that in an otherwise excellent article on preaching by Kay Lynn Northcutt, that she made no reference to Fred Craddock, one the most important influences on 20th century preaching, and a life long Disciple. It is good that other voices, especially those of women and people of color, but some reference to Craddock should have been made.
As for those essays that I found especially helpful and relevant include one by Belva Jordan and Stephanie Paulsell on the Lord’s Supper. It explores in very brief compass Disciple theology and practice, while bring out the important spiritual dimensions of this central practice of our faith. I appreciate especially this defining statement:
“The power of the Lord’s supper is to create wholeness from brokenness; its power to create a new body cam be experienced on a global scale. It can also be experienced on a very local level, the level of the circumstances of our lives.” (p. 158).
I appreciate this statement because it reminds us that we not only come to the table to remember, we come to find wholeness and healing in a broken world.
The essay by father and daughter, Keith and Sharon Watkins, is another key piece. They speak of the church in sacramental terms – one that leads to human wholeness. They reflect on our historic commitment to unity, while highlighting its expression in an increasingly diverse community of faith. Reflecting on this witness and the choices that must be made they write:
“The hard choice that churches are called upon to make is whether to live in ways that are consistent with and subservient to contemporary culture, or to live in ways that proclaim and exhibit a way of life that conforms to the holy commonwealth that Jesus proclaimed. If the church is to be a sacrament of human wholeness, then the latter choice – difficult as it may be – is the one that must be taken.” (p. 142).
In this chapter our General Minister and President, together with her father, outline a way forward for the church, making this must reading for Disciples.
The entire final section of the book is important because it reminds us that while we were born on the American frontier we are not alone in the world. We have an important calling, one that as Michael Kinnamon reminds us, we’ve not always embraced. Kinnamon notes that while called to prophetic witness, we’ve not always, even regularly, lived up to that calling. From the very beginning leaders such as Alexander Campbell avoided the tough social issues of the day in the name of evangelism. We have had our share of important prophetic leaders, but as a whole, we have fallen short. Indeed, he writes: “The preeminent identity marker for Disciples, a passionate concern for the unity of the church, has at times served to blunt the sharp edge of social witness” (p. 254). Other essays in this section, as noted earlier, reflect on African, Caribbean, Latino contexts. There is a helpful chapter on developing a “Disciples Theology of Religions,” and a reflection on the place of “Christian Mission in an Age of World Christianity.”
All in all, this is an excellent resource that comes to us at a providential moment in our history. It comes to us at a moment of transition, when we are becoming more diverse, when we are struggling to make sense of our history as we move forward into the future. We are a church that has struggled, along with other mainline churches, seeing declining numbers of members and churches. But, there are many signs of hope. Increasing numbers of churches are being planted, many of them in non-traditional communities.
As Newell Williams notes in his preface, Disciples may have “shunned the word theology,” but we have been practitioners of theology from the very beginning. In this volume are the resources for our reflections as we continue the path set by the Founders, a path that they probably couldn’t envision at the time. We are a global and diverse people. But we are people of God and followers of Jesus. Ours is a mission in the world, a calling to give voice to God’s compassion and grace.
To understand who we are it is worth spending time with the book’s closing essay. Serene Jones (daughter of essayist Joe Jones, sister of another essayist, Verity Jones, and newly installed President of venerable Union Theological Seminary) reflects on her own journey, one that started among Oklahoma Disciples. She picks up on three themes, that she believes fits our identity – “mongrels, outlaws, and “sod busters.” We are she suggests, from her own experience, “theological mongrels,” “ecclesial outlaws,” and “moral sod busters” (p. 326). We are a little bit Presbyterian and a little bit Baptist. We can be folksy and unstructured. We don’t always do things in a correct fashion – we’ve been known to break rules, but that can offer a safe space. As for being sod busters, we can when the time is right, break through hard ground and put form and order where there was none. Ultimately, we are theological hybrids. That’s not a bad place to be!
If you are a Disciple, this is an important, even essential, resource. If you’re not a Disciple, and what to understand who the Disciples are and where they are going, this can be a very important read as well. It’s not always easy reading; in fact, at times it can be downright academic in its expositions. But then most of the contributors are academics. You won’t find a uniform statement of theology here, but then if you did it wouldn’t be Disciple. As such, this is a resource written for Disciples pastors, theologians, and well-read lay church leaders. It can be read straight through, from beginning to end, but its title is suggestive of its purpose. This is meant to be a reference tool, and as such needs to be available in all our churches.
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