Customer Reviews

Christology and Science

5 star:		(3)
4 star:		(1)
3 star:		(0)
2 star:		(0)
1 star:		(0)

 

 

In his latest effort in reforming Christian theology in dialogue with contemporary scientific and philosophical perspectives, LeRon Shults focuses on Christology in light of science (broadly concieved). The book is structured similarly to Shults' "Reforming" though is significantly more brief. In three case studies, Shults explores a particular area of interdisciplinary interest, narrows the focus into specific philosophical challenges, highlights the work of a few relevant thinkers, and rounds off each case study with his own perspective. Shults covers an astonishing amount of ground (who else can explain and critique John Milbank in five sentences?) without leaving the reader behind. He is at his best when he explores the often-overlooked philosophical and metaphysical commitments involved in traditional theological explanations of incarnation, atonement, and parousia. This book is essential reading for all who think Christological formulations need reforming, but who desire to preserve the intuitions of previous efforts. Shults indeed challenges some cherished Christian positions, but without the self-styled radicality of a John Shelby Spong. He does not dispense with Christian orthodoxy, but expresses it in reformative ways.

My main criticism of the book is the brevity of Shult's summary/constructive section at the end of each case study. He covers various issues, perspectives, and proposals in earlier parts of the chapter and it is not always clear what he wants to bring forward into his own analysis. For instance, in the section on parousia, Shults says, "Even if we are critical of the methodological and metaphysical assumptions that guide some of these interdisciplinary proposals, we can appreciate..." (p. 143), but does not offer any actual criticisms. This is consistent with the book's presentation not as a final or complete perspective, but as a gesture toward further possibilities.

REVIEW:

LeRon Shults has provided a book that is resourceful and challenging for those serious about theology, and especially enjoyable for those with an interest in science. This book offers awareness of the hermeneutical challenges involved in understanding Christological doctrine in conversation with contemporary science. His careful articulation of the reconstructive task of Christology reveals a refreshing philosophical depth. Moreover, his exposition of the sciences are as interesting as they are relevant.

In the first chapter, Shults addresses the issues involved with reforming Christology. In the following three chapters, he outlines categories that have historically shaped discourses regarding the incarnation (chapter 2), atonement (chapter 3), and parousia (chapter 4) of Christ. In each of these chapters he also puts forth reconstructive proposals from various scholars conversant with the relevant fields of study (evolutionary science, cultural anthropology, and physical cosmology).

What I like most about this book: In illuminating how inherited philosophical and scientific categories informs our assumptions and conditions traditional doctrinal formulations, this book demonstrates that theology and science are already mutually conditioning. This insight should preclude any question as to whether science and theology SHOULD interact, as it is the case that they are inescapably intertwined within our interpretive framework. The appropriate question then is how to have an interdisciplinary dialogue while being intentional about this inescapable relationship.

This book will be especially helpful to theology students in understanding contemporary theological discourse and anyone interested in the dialogue between theology and science.


OUTLINE/SUMMERY:

Chapter 1, "Reforming Christology", addresses the ongoing task of articulating the significance of Jesus Christ in a way that is plausible and compelling within each cultural context, and then outlines some immediate challenges of this task in our contemporary setting. "Many traditional depictions of the person, work and coming of Christ are shaped by assumptions about humanity and the world that no longer make sense in light of contemporary science" (pg 1). A better understanding of Christology involves an interdisciplinary mediation between Christology, science, and philosophy. Philosophy of science addresses the question of whether knowledge of Christ is legitimate knowledge. Philosophy addresses the questions of what methodology and assumptions are appropriate in studying (the "science" of) Jesus Christ. Finally, Christology addresses the question of how Jesus' way of knowing should guide our inquiries.

Chapter 2, "Incarnation and Evolutionary Biology", seeks to articulate the challenge of the reconstructive task as it applies to the doctrine of incarnation in light of contemporary "evolutionary science", drawing from Darwinian evolution, neuroscience, and paleoanthropology. How does the developmental understanding of humanity implicated by evolutionary science inform our understanding of how the Trinitarian God is revealed in the identity of Christ? The shared scientific and theological concerns in view are identity and knowledge.

Chapter 3, "Atonement and Cultural Anthropology", seeks to make sense of Christ's agency in light of "cultural anthropology", including contemporary sociology, jurisprudence, and social theory. The shared concern of theology and science here is human agency. How does the agency of Christ, implicated within the framework of social systems, manifest the justifying love of God?

Chapter 4, "Parousia and Physical Cosmology", seeks to articulate the reconstructive task as it applies to the presence and coming of Christ, or Christian eschatology, in light of "physical cosmology," including physics, quantum theory, and emergent complexity. The shared concern for science and theology is being in the world, or even being in relation to the transcendent.

Strap on your helmet (intelligence) and leathers (open mind)--this is a high speed ride through theology and science via the fast track of philosophy. You only get brief road signs to help make the corners, then it's down and up another steep mountain. Very exciting and ground breaking, though not grounding. To me, it was just right, since I like to wander into the wilderness and also fill in the blanks. His road maps are great and he points out the curves.

1) What are the commonalities between evolutionary biology and Christology? --Sameness and difference, body and soul, origin and goal (of course). These philosophical categories which he systematically uses to assess each area of investigation are astute points of where mirror images of science and the nature of Christ intersect. Who does that? If only all writers were aware and explicit enough of their own ideas, and of the philosophical paramaters of the subjects they are addressing. This is a gift which Shults has marvelously honed (although he suffers on the other end by not fleshing out the subject). I think he is trying to lead us to explore the outer boundaries, without going over the edge. He is the most creative conservative I know of.

"For Peacocke the incarnation is the self-communication of God, disclosing the ultimate purpose of the divine creative process--persons embodying the values exemplified in the life of Jesus. As the One 'in whom' the world exists, God has all along been instantiating, 'incarnating' God's own 'personalness' in that world. Peacocke argues that this has been made supremely and explicitly manifest in Jesus the Christ." (p. 45)

2) What are the commonalities between anthropology and theology? --particular and universal, law and order, us and them. Shults: "I agree with Terrell that the doctrine of the atonement ought t embrace some sense in which our being united with God and one another (at-one-ment) may be facilitated as we bear one another's burdens in a life-giving way and with Baker-Fletcher and Weaver that the resurrection must be a key ingredient of any soteriological reformulation." (p. 97)

3) What are the commonalities between science and theology? --space and time, cause and effect, matter and spirit. For me, these were really mind/spirit blowing concepts, and my favorite part. He quotes Torrance regarding the "ascension not as a movement 'in' time and 'through' space, but as a moment within the whole parousia of Christ, which is the redemption of the contingent intelligibilities and natural structures of space-time-matter-energy, disclosing a new creaturely experience of their field of determination in relation to God." (p.132)

Hopefully the structure and examples will help you decide if this is for you or not.

Another classic work from LeRon. Full of great insight and cross discipline synthesis. Hopefully it'll find it's way into classrooms, lecture halls and other places of discusssion.

[...]