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Principles of Christian Theology

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The first edition of John Macquarrie's 'Principles of Christian Theology' was published in 1966; one of my systematic theology professors, who retired last year, told me this was a text he used when he was in graduate school, because at that time it was about the only contemporary text on theology that approached the subject from a broadly drawn but systematic approach, most others either being denominationally driven, or being the source texts (Calvin's 'Institutes', etc.). Macquarrie is an Anglican theologian, but this is not, strictly speaking, Anglican theology -- the Anglican tradition never produced signature theologians the way many other religious traditions after the Reformation did; while there are figures such as Hooker, Maurice, and Temple, none have the towering stature of a Luther, Calvin, or Wesley as they have in their traditions.

Macquarrie's systematic theology looks at all the classical topics in systematic theology (doctrine of God, Christology, eschatology, ecclesiology, etc.) approached through the lenss of a three-part division -- philosophical theology, symbolic theology, and applied theology. Philosophical theology draws in the connections between secular thought and theological reasoning; Macquarrie points out the distinction between philosophical theology and philosophy of religion. He draws a parallel (with important distinctions) between philosophical theology presented here and more 'old tradition' natural theology.

The second section on symbolic theology should not be confused with a topic such as symbolic logic. Macquarrie's idea of 'symbolic' comes closer to the old school of dogmatic theology -- the idea of the Trinity is a symbol in many ways, as are other important parts of theology. Many of these are derivative ideas, but share the distinction of being specific to the Christian faith.

Dogmatic theology often included other issues such as ecclesiology, sacraments, and more -- these Macquarrie reserves for the section on applied theology, those pieces that actually form structures. It is not a practical theology as such (preaching, liturgics, pastoral care, etc.), but does provide the theological underpinnings of such.

Despite this structure, there are no hard-and-fast boundaries, and the issues and topics spill over into one another. In a sense, the very structure is trinitarian at the core, three-in-one and one-in-three, with differences without distinctions. Macquarrie does a very good job at presenting different strands of thought within the topics, highlighting the crucial issues without declaring infallible pronouncements. Another noted theologian, Robert McAfee Brown, once commented regarding Macquarrie that he demonstrates 'scrupulous fairness and clarity, and yet maintains a distinctive position of his own.'

The second edition was produced in 1977, and I still recommend the text in my systematic theology classes, particularly for the Anglican/Episcopal students, but also for others who want a broadly drawn and fair presentation of a wide range of approaches.

This work by McQuarrie examines the key ideas of Christian theology and expounds them at considerable length.

This book is fairly dense and very detailed and despite the fairly moderate length, takes a while to read and digest. I would recommend the intrepid reader (especially without a theologial background) try an easier text, such as McGrath's 'Introduction to Christian Theology', before reading this text.

Comments taken from:"SCRIPTURE and METAPHYSICS" by Matthew Levering.

Levering in his discussion of the relationship between Scripture and metaphysics cites broad and varied sources in well presented and clear argumentation, beginning with the various proponents own positions and his fair articulation of what the author has said. Levering then proceeds to cite the difficulties and demonstrates through sound argument and substantial scholastic backup the errors of the various proposals and the scriptural and metaphysical solution, also with copious scholarly support, explanation, and large footnotes.

In the section of Scripture and Metaphysics discussing "The psychological analogy for the Trinity", Levering discusses the position that psychological analogies flow from and embody an "essentialist vision" pg. 150. Levering cites Fergus Kerr as describing "the unfortunate popularization of this notion by John Macquarrie's influential Principles of Christian Theology".

Kerr states: "Macquarrie, in his Heidegerrian way, proposes to replace the "obsolete" language of substance and "inert thing hood" with that of temporality and history. This account of the classical concept of substance is quite fanciful." In the footnotes, Kerr cites in turn James W. Felt, in "Coming to be: Towards a Thomistic-Whiteheadian Metaphysics of Becoming", : "Felt makesnit untenable to go on attacking "classical theism" for it's connivance with "substance metaphysics", since the whole notion of "substantialist metaphysics" involves a misunderstanding of the concept of substance, ......, Greek metaphysics did not conceive of substance as inert".

Macquarrie had equated the substance of the self as to the substance of the material of a rock. Such is the foundation of this school of thought.