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Theology: A Very Short Introduction (Very Short Introductions)

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Although I have a Master of Divinity degree from a seminary and have been reading theology off and on for thirty years, I have seldom enjoyed a work as much as this short but fascinating introduction to the field. Every word is worhy of thought. For Ford, theology has to do with "overwhelmings" in life. Human beings can be overwhelmed by most any concern: money, sex, race, nation, fitness, youth, etc. But theolgy has to do with being overwhelmed by God. Using that approach, Ford then shows how Christian theology has talked about the Christian God (Father, Son, and Holy Spirit) in the face of overwhelings in history. He shows how people like Barth and Tillich differ in their systems, but does so in a way that is really clear and helpful. He gives the classic response to evil, but in a way that does not take away the mystery of evil nor belittles the pain of human life. Within his discussion of evil, which he terms the dark mystery, he offers readers the mystery of goodness, the mystery of light. Both belong to any thoughtful discussion of life, and both come to focus in the life, death and resurrection of Jesus. I for one will now read other works by Ford and will look for other titles in this excellent series of Very Short Introductions to interesting subjects. This is a book to buy, to return to, and to offer friends. Even people who never thought they would be interested in theolgy will find themselves responding to the questions Ford asks.

Part of a series by Oxford University Press, this book, 'Theology: A Very Short Introduction', by David Ford, Regius Professor of Divinity at the University of Cambridge, follows the same format as other texts in the Very Short Introduction series -- it has fewer than 200 pages, is well indexed, has a useful listing of further readings, accessible and enjoyable narrative, and captures the essence in a very short space the major points of its topic. There are probably nearing 100 volumes in this Very Short Introduction series (making it, ironically, not a Very Short series), but among those that I have read, this text stands out as being one of the more interesting to me.

There are ten chapters grouped according to three major sections: Describing the Field of Theology; Theological Explorations; and Skills, Disciplines and Methods. In the first section, Ford sets the stage by looking at the state of religious and academic institutions generally, before proceeding on to looking at the particular disciplines of religious studies and theology, which contrary to much popular thinking, are not the same thing at all. Ford looks specifically at postmodernism, Karl Rahner, Hans Frei's five types of theology, and general philosophical ideas at play in theological study.

In the section on Theological Explorations, for most this is where the heart of the matter lies. Various key components of systematic theological thinking are explored - the doctrine of God, the idea of ethics and morality (particularly as it has to do with worship and God), the problem of evil, basic Christological issues, and the idea of salvation. Ford does not confine his text to one particular view, but gives a sampling of different ideas, and highlights difficulties and strengths of each view.

The final primary section is one that often comes first in many theology texts of this sort - a discourse on method (with apologies to Descartes). Ford looks a bit at the history of the theological enterprise and how others have `done' theology in the past. He then looks at key tools such as experience, knowledge and wisdom as shapers of theology. tools such as experience, knowledge and wisdom as shapers of theology. He uses Lonergan's three-level description method for epistemology as an example, and then turns to a nine-fold approach to appropriate knowing of God.

The last chapter looks at issues continuing for theology into the third millennium. Theology as a Christian enterprise is 2000 years old, and shows no signs of slowing, although theology in the future will be a very different creature and construct from theology in the past, all the while it must acknowledge its grounding in the events and the methods of the past.

Like other books in this Very Short series, there are some useful illustrations and suggestions for further reading, should the Very Short introduction not prove sufficient (and for many, this sample will leave the reader wanting more). I cannot speak too highly of this series.

I have little background in (any) religion, but always have had an interest in philosophical/religious subjects. Therefore I was looking for a book that could give me good, unbiased introduction into theology. I hoped that this VSI would be that book. No.

First, I found the book not an easy read. Although it is filled with well-thought-through information, it is presented in a way that requires a lot of effort from the part of the reader to grasp everything. After finishing the book, I found it very difficult to give a summary of it, and to say what exactly I have learned by reading this book.

Second, to me it seems that the author stresses a lot the fact that theology is a branch of science/thought that requires to combine every scientific discipline on this planet together in one analysis. This left me with a uncomfortable feeling: how credible is this claim? Who can safely say of himself that he masters multiple (let alone many) disciplines to such an extent that he is able to synthesize an overall picture out of that knowledge? I have no judgement here on the quality of the author, it just made me hesitant.

Overall, my opinion is that this book does contain very readable and interesting chapters, but taken as a whole it is no easy read. Please note that I am a 'beginner' in reading theology literature, so it is difficult for me to compare this book with others. Given the price, this book is ok, but in my experience, it is not a must-have-book.

I have a mixed reaction to this contribution to Oxford's Very Short Introduction series. Overall, I think Ford has handled what he set out to do in an admirable fashion. But I am disappointed with Ford's orientation to theology - which is to limit theology to Christian theology. To give Ford credit, this limitation of the volume is embraced early on in the volume and Ford argues that it would be impossible to write an introduction to theology that was broader than Christian theology given the page limitations in this series. I disagree. Specifically, I think the volume would have been much better if Ford had expanded Chapters 1, 8, and 9. Chapters 2 through 7 focus exclusively on Christian theology. However, Chapters 8 and 9 demonstrate, at least to me, that the volume could have focused on more general questions of theology without limiting the volume to A religious perspective. I guess I hoped for a volume that would be more meta-theology - what is theology about without limiting the book to the perspective of a single religious perspective. However, if you are interested in a general introduction to Christian theology - the book is excellent. There are sections that are difficult reads (not something to read while riding an exercise bike - which is when I typically read these volumes). But the book is worth the effort.

David Ford has a unique way of writing a short introduction about theology. The book investigates various aspects of theology. Ford begins by showing the reader how theology and religion had transformed over a period of time. In institutions, theology and religion are not studied in the same manner, mainly because of the environment in which they are taught. In illustrating the five types of theology, Ford moves the reader into a well known subject that is often up for discussion, God. As he examines God, he looks at how worship and ethics have theological worth. He not only demonstrated what theology says about God, but spends much time discussing what is known about Jesus Christ; especially the perspective about salvation. Salvation took on the frame of reference of theological ecology which examined many concepts involving different components of doctrine and other forms of theology. Then Ford begins a further examination of theology as it gives reference to text and history, theological hermeneutics are included in this section. Theological hermeneutics gives insightful information of how to interpret difficult text. These steps are also useful with other text as well. In the following concluding chapter, Ford sums up where theology is now going in reference to knowledge, wisdom, and experience. With the use of language and by using apple as an example, Ford demonstrates a simple technique for exchanging information in a meaningful way. Ford closes the journey of theology by showing the future outlook on theology and gives reassurance that theology encompassed so much more for the future.

Ford did an amazing job comprising all the information in a short book. It is small in stature, but is filled with an enormous amount of knowledge. A person could imagine what the book would have been if were thicker in volume. Another reason that the book is helpful is because it is easy to read and comprehend the information. Ford takes details and breaks them down into smaller chunks, where it is easy to digest the concepts about a particular text. He not only delivers pertinent knowledge about theology, but added a few pictures so that the reader would get the whole idea of his message. It appears that Ford did not want the reader to be left in the dark about any aspect of theology. This book would be beneficial for a seminarian student because it would introduce him/her to information that would influence their thoughts about theology. Ford was very resourceful with his use of information and used notable authors to prove his theoretical views. Most people have heard about Martin Luther, the reformist, but to have read about Karl Rahner was quite interesting. He illustrated the points of Rahner vividly with an understanding that Rahner had contributed a great amount to the works of theology. While reading Ford made statements about God, Jesus Christ, and other significant topics, yet while making statements; he proved why the information was important and stated why the information was even published. To fully understand the true meaning of theology, this is a must read book.

Theology: A Very Short Introduction is a book that has stayed true to it's calling. With a total of ten chapters and 192 pages, David Ford has produced a relevant and practical introduction to the discipline of theology. Chapters one and two comprise the first section of the book. Chapter one of the work identifies the world that we live in as a constantly changing environment filled with "overwhelmings". It is in this context that theology finds its place, at the center of the world. In chapter two, Ford examines the discipline of theology further with a look at the various responsibilities that come with doing theology.

Chapters three thru seven mark the second section of the book and deal with specific topics within the study of theology. Topics such as God, Evil (Theodicy), Jesus Christ, and Salvation are not only introduced, but approaches to dealing with them are also discussed. Chapter three focuses upon God, to be more specific, God as Trinity. Here Ford emphasizes how Christianity's theological foundation is build upon this understanding of God, and what this perceived reality really means. Chapter four of the text addresses the implications on behalf of humanity as a result of the revelation of a Triune God. Ford suggests that worship and ethics are the two reasonable responses to God.

Chapter five offers a brief glimpse into the ever- popular topic of suffering and God (Theodicy). Chapter six of the book attends to the theological understanding of Jesus Christ. As a result, Ford wonderfully outlines the study Christology. Chapter seven presents an overview the topic of salvation (Soteriology). The overview concludes with a scenario of what a theological discussion about salvation would entail between the Christian faith and the Buddhist faith.

Chapter eight marks the beginning of the third section of the book and speaks to the issue of theological hermeneutics. Chapter nine discuses the epistemology and it's relationship to theology. The tenth and final chapter of the book opens up the fourth section of the book. This chapter opens up the questions regarding the future of theology.

Numerous books have been published on the introductory study of theology. What makes this book different from all the rest of the books that are out there, is the fact that it is straight forward and easily readable. Ford does a remarkable job in presenting a foundation for the study of theology. In doing so, he does not seek to confuse the reader with undefined theological jargon, nor does he deviate form the discussions that are presented.

Although one might get frustrated with the brevity of the book. Issues within the text such as suffering could have been expounded upon in greater detail. Yet, Ford stays true to his purpose for writing the text. Therefore he leaves may ideas open for the reader to complete further reseach.

Due to the introductory nature of the material covered in the work, seminary students, pastors, as well as lay members of the church would benefit greatly from reading this book. A text such as this would prove to be a useful resource in an Introduction to Christian Theology course at a seminary or even a small discussion group in a church setting.

David Ford's Theology: A Very Short Introduction gives a concise but in depth introduction for people just beginning their study of theology. This book focuses on Christian theology and covers important topics related to Christian Theology such as God, mainly studied as the trinity, Evil, Jesus Christ, Salvation, development of Christian theology, the process of knowledge in theology, and where Christian theology is today. This book is excellent for beginners because the author uses theological terms and offers an explanation for those terms that are not common outside of the study of theology. He even starts this book with a look at what Christian theology is and how people categorize different approaches to Christian theology. This gives the reader an idea of where they personally starting from and where their biases might lie. The author also introduces the readers to many renowned theologians and gives a brief introduction to their contributions to theology. Although this author references many academic works and includes quotes from them, he writes in a language that flows well and is well organized making the reading of his work very enjoyable. For also seems to recognize and admit his own biases. This lets the reader know where the author is coming from and where his opinion may be slanted. Although Ford does have biases like every author does he also includes views that are alternative to his that are held by other scholars in this field. Ford also encourages conversation with other academic fields such as philosophy. He does not set theology up to oppose or be proven wrong or right by these other academic fields he simply encourages the reader to learn what they can by interrelating these disciplines and seeing how they work together. Another aspect of his inclusive way of explaining theology is that he does not discount the human experiences. Although theology is an academic field, Ford does not discount the fact that an individual's personal experience will affect how they approach the study of God. My criticism of this book is that Ford is admittedly so on the conservative side when it comes to the study of theology. So if the reader finds himself/herself leaning the same way they will learn from Ford but may not have their ideas challenged to truly understand why their theology is the way it is. The reader may want to also read along with this book an introduction to theology that has a more liberal leaning. Now if the reader finds themselves leaning toward a more liberal view of Christian theology, then this book will challenge their ideas with an educated well organized argument. This book is fairly short, which is expressed the title, making it a quick way for a person unfamiliar with the field of theology an idea of how to begin their study in an organized manor and help them develop some familiarity with the theologians, ideas/doctrines, and terms that they will be encountering in their study. With this all being said I highly recommend this book for anyone that is beginning their study of theology.

Even though this book as its tile describes is a very short introduction to theology, it does not mean that it content is short. Ford is focused on Christian theology and not for this, underestimating other theologies. In this postmodernist era, Christian theology faces new challenges that would not be avoided and required decisive action on behalf of their protagonists. The book is written to motivate people in the field of Christian Theology study and to give practical and concise information about it. Setting 5 types of Christian Theology, the author engages the reader in taking a stand in one or more of these types, running from liberal through conservative and between.
The doctrine of the Trinity takes a long reflection using an appealing example of an apple, generating questions more and more deeper leaving the reader in profound analyze, that will be achieved according with the individual's background.
Being a Christian today is considered by Ford as a serious responsibility toward this world and its inhabitants. It is not only to believe or to be a part of determined faith tradition, as to be ethical in issues reclaiming justice, like theologian Bonhoeffer did in opposition to Nazi regime.
Christology has a special space and this book for believers and non-believers whose interpretation of theology will be related according with one of the 5 types of Christian theology. Salvation is the keystone of Christology as well as the goal of Christians. The "Journeys of Intensification" mentioned by Ford using the term for theologian David Tracy, are helpful allies for understanding and obtaining profound relation in Christianity. These have been different emphasis in the past, nevertheless the most striking of the twenty century were "Pentecostal and Charismatic movements and the present renewal and expansion of many Orthodox churches" (p 114). Also the different aspects of liberation played an important role in these journeys of intensification.
In all of the above, text and language determinant factors in the interpretation or hermeneutics of each individual, this can not be avoided or minimized. Culture, social environment and all the individual background determine the way of the hermeneutics. The role Critical History is an auxiliary tool in this process.
As an important pursue, wisdom is a goal not only for theologians but for any person trying to theologize or live a Christian life. The relation between the chosen text in this case, the Bible, the hermeneutics of the individual, and its faith community tradition would determine in big or less degree this objective. Therefore, as soon as the life exist in this planet, theology today will be being necessary for the human benign and its searching for new ways of maintenance, exposition and expansion will continues to be a challenge in this postmodern society and its digital era.
I think that Ford invests a lot of effort in his book. The book is well organizing, interesting and leads the person from the beginning to the end in a fascinated reading. The objective to introduce the lector in a general idea about Christianity today is accomplished, and the desire to learn more about the subject remains as an inexorable task. I recommend this book to all people that desire to know more about Christian theology.
Evanora

Ford takes theology to be very broad in scope, academically occupying the overlap of comparative religion and philosophy, but in its broader role informing and being informed by every other discipline. It is the search for wisdom, in the context of a religious commitment. Ford's particular commitment is Christian, and he believes that theology cannot usefully be approached in a secular, neutral way. One must enter into a relationship with the divine, in his case with the Christian trinity, in order to properly explore theological questions. So this is not an introduction to the philosophy or psychology of religion, but an insider's view of a modern Christian theologian at work.

It is a rather cerebral view. You will seek in vain for the words 'mysticism' or 'grace' in the index, and on page 118 he says 'Buddhists might speak of Nirvana, a term with no Christian parallel.' Really? What of religious ecstasy, as described by Thomas A Kempis and others? What of 'a state of Grace'? Are such concepts uncomfortable to modern theologians?

There is also a lack of specificity. Questions are asked, issues raised, scope drawn (in very general terms) but it is left to the reader to explore possible answers. Arguably, that is all a short introduction like this can do.

Ford writes well. Some American readers might be annoyed that British spellings and usages have been retained. Also, the proof reading was not perfect -- there is a spectacular typo on page 88 in which the words 'African wood carving' intrude themselves into a sentence about Jesus, for no reason other than they belong in the caption to the illustration on the facing page. Talking of illustrations, these VSI books do not always make effective use of very limited space. Thus we have a picture of London's Millennium Dome introducing the theme of theology in the next millennium.

Despite these reservations, this book remains a good introduction to the current state of Christian theology.

I opened a general undergraduate course on "Catholicism" with this text in both semesters of the 2010-11 school year. The text actually quite good, and it is more dense than I remembered from my original look through the book back in the summer break when I was designing my courses. It would not have hurt to slow down and spend quite a few more days on the text: it certainly is rich enough in ideas to bear such sustained reading and discussion. But as I told students, I also kind of rushed them through it on purpose: that all I wanted them to get at this point is some sense of the "big picture" as regards doing theology, and thus the "very short" format leant itself to that goal. I described it as akin to learning the names of the continents when you are a kid studying geography, before you start to really study the individual countries and their cultures. The text has been particularly good in three regards:

1) In its kick-off discussion of the current historical setting or circumstances for doing theology, particularly in talking about the differences between Modernity and Post-Modernity, and our place in the midst of that shift. I am a big believer in understanding one's intellectual context, or the place of one's culture in the midst of the history of ideas, and I still remember how liberating and empowering it was for me as an undergraduate to begin to get some sense of where it was the ideas in my head came from, and thus to be able to *recognize* them as distinct ideas, and *not* just as the way "everyone naturally thinks." Only then could I decide whether or not I really wanted to *subscribe* to those ideas.

2) In its emphasis on continually re-assessing one's idea of God. I have long since learned to do this as a matter of habit, but I don't know that I would have made it so clear a part of pedagogy if I hadn't read Ford's emphasis on it, and seen his frequent return to it. Most of the time I hear people arguing against "God," they are arguing against some more basic or even childish idea of God that no seriously-educated religious believer holds. The so-called "New Atheists" are notorious for this, no matter how well-educated someone like Richard Dawkins is in his own academic field. This became a particularly well-timed bit of class discussion when some of the students read news accounts in September 2010 of Stephen Hawking dismissing the idea of God as outmoded in his new book. The news stories I read (presuming that they understood Hawking's popular book correctly) showed just this sort of problem, where even a brilliant physicist like Hawking sounds embarrassingly silly because he argues against an idea of God that no one actually holds, except for perhaps only the most crude of biblical fundamentalists, and even then that might be iffy. (He seemed, from the quotes I saw, to fail to understand even the theological statements of Sir Isaac Newton with regard to basic physics.) So, like any other subject in education, one's concept of God has to be continually re-addressed as one grows in understanding, in the same way we discard the crudities of our third grade science when we take a more advanced course in the sciences.

3) In the text's substantial (for its size) addressing of the methods of doing theology, with particular attention to the constant dimensions of hermeneutics and epistemology that are involved in the theological enterprise. For these (more-or-less) beginning students, it is particularly useful for them to get an extra immersion in such questions of method because they have *not* been gradually exposed to such considerations in their education. While in most other subjects, students are constantly evolving in the sophistication of their understanding of the complexity of a discipline by their re-exposure to it over the years (as they take math each year, for example, and see it grow in depth and complexity and application), this is not the case with theology. Because of the American bigotry against the philosophical and theological sciences, lots of students are left assuming that "religion" is no more complex than whatever it was that they might have seen in childhood religious education, which tends to be notoriously poor quality. This goes a long way toward understanding the phenomenon of authors like those of the "New Atheists" (and their fans), who are quite right in rejecting the childish notions they have in their heads regarding things religious, but who are then often hampered by a prejudice against any further investigation that might reveal to them the adult level of understanding regarding such phenomena and ideas. So spending a day just discussing method, and then being able to refer back to such discussion throughout the semester with my students, is a real advantage.