Theology Theories

If a person was looking for a real theological reading challenge, George A. Lindbeck's The Nature of Doctrine: Religion and Theology in a Post-Liberal Age (Philadelphia: The Westminster Press, 1984) is certainly a good starting place. In less than 150 pages, he has managed to cram in some nearly indigestible concepts as well as a number of provocative thoughts which should provide the inspiration to examine (or re-examine) many doctrinal positions we often take for granted.

At the center of Lindbeck's work is a desire to strive for greater intra-Christian ecumenism. This is a laudable position to stake out as we approach the threshold of Christianity's third millennium. The last four hundred years or so, in particular, have been fraught with ecclesiastical animosity, due principally to the assorted doctrinal dogmas adhered to in the splintered branches of the Church. Lindbeck's chief dissatisfaction with the practices observed across the Christian denominations is the influence that the liberal theology of the nineteenth and twentieth centuries seems to wield. But he neither argues for a return to "preliberal orthodoxy" nor does he believe that any help will be found in "the standard theological approaches"; instead, he posits, there is a need to develop a "postliberal" method for understanding religion and religious doctrine (p. 7).

Lindbeck makes a credible attempt at doctrinal neutrality as he tries to work out his "cultural-linguistic" method for creatin

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rom age to age. What is vital in one context may become peripheral in another. . . . New doctrines may develop and old ones be forgotten . . ." (p. 105). The regulative theory is perfectly suited to perceive this; rather than reject a doctrine as outmoded or incompatible in the present circumstance, it becomes necessary to modify it. The danger inherent in such a proposition is that it may succumb to situational ethics which often respond in knee-jerk fashion instead of a more cautious, reasoned approach. The Nature of Doctrine suffers from its brevity. Lindbeck throws out many of his assertions with only minimal underpinning. Additionally, his style of writing puts the book out of reach for most readers without the benefit of significant theological education, and even then the reading is often difficult because it assumes more than a casual acquaintance with the writings of Schleiermacher, Wittgenstein, Erasmus, and several others on whom Lindbeck relies for the foundation of his philosophy. If he had taken the time to more fully establish the various premises from which he draws, the book might have broader appeal. As it is, even those inclined to read the book are likely to put it aside because of its compact struc

Category: Philosophy - T