Southern Baptist Theology in the Late Twentieth Century
Southwestern Journal of Theology
Volume 54, No. 2 – Spring 2012
Managing Editor: Malcolm B. Yarnell III
In his 1954 inaugural lecture as the Chair of Medieval and Renaissance Studies at Cambridge University, C.S. Lewis remarked that a former student once described the Middle Ages as a “dark surging sea.” Observing the changes in historical scholarship that led to the creation of his academic chair at Cambridge, Lewis recognized that this “great, dark surging sea of the Middle Ages” had come to flood the continent of the Renaissance period. Although scholars had once contrasted the darkness of the Middle Ages with the enlightened Renaissance, they were coming to recognize the continuity between these eras. (C.S. Lewis, “De Descriptione Temporum,” in They Asked for a Paper: Papers and Addresses[London: Geoffrey Bles, 1962], 10).
It seems today that the floodwaters of this “dark surging sea” have now risen, in scholarly circles, to the heights of modernity and postmodernity. Following in the footsteps of historian Heiko Oberman, many Reformation scholars recognize, despite the attempts of reformers to return to antiquity, that the Reformation grew out of the intellectual and theological climate of the late Middle Ages and that the theology of the reformers must be interpreted in this context. Moreover, in his study of early medieval Christianity, The Rise of Western Christendom, historian Peter Brown claims that the Western Christianity we have inherited took shape not in the Patristic period, but in the Middle Ages—even that early medieval period called the Dark Ages. (Peter Brown, The Rise of Western Christendom [Oxford: Blackwell, 2003], 23–24).
In the introduction to The Westminster Handbook to Medieval Theology, James R. Ginther testifies to our indebtedness to the Middle Ages. From this epoch we have inherited, among other things, universities, biblical concordances, and the ‘satisfaction theory’ of atonement as described by Anselm of Canterbury in the eleventh century (xi). The Middle Ages, however, now receive a mixed reception: Some look on this period with nostalgia, with longing for a lost Golden Age; others see it as an age when corrupt church leaders grasped political power while their flocks fumbled in spiritual darkness. Ginther has refused to accept either of these perspectives, choosing instead to describe the complexity of the age: “We recognize that there are some horrible features of the Middle Ages—just as there are in every age of human history—but there are also some fascinating ideas and arguments that ultimately still hold sway over (post)modern theology” (xii).
Despite the significance of the Middle Ages, many students, when they first study medieval theology, truly feel as if they stand at the brink of a “dark surging sea.” Fortunately, with The Westminster Handbook to Medieval Theology in hand, the student may stay afloat as he confronts the strange world, the odd names, and the foreign theological systems and sensibilities of the Middle Ages. Indeed, while Ginther makes no claim to have written a comprehensive guide to medieval theology, his handbook is valuable as an introduction to the subject.
Ginther provides a useful introduction to his handbook, describing the nature and sources of medieval theology, as well as the method of his handbook. He avoids any definition of “medieval theology” that would incorrectly limit the term as a reference to scholastic theology alone. One can better understand the term by considering the “sources theologians read and used” in the Middle Ages, namely, “Scripture, the liturgy, and the early church fathers” (xiii–xiv). Contrary to the popular caricature of dusty intellects brimming with their own “clever arguments and minute distinctions,” medieval theologians appealed to Scripture as “first and foremost the singular source for theological work”: “[T]hose who commented on Scripture were also the ones who were interested in using reasoned arguments to make a theological point; conversely, those who excelled at argument were deeply immersed in the sacred page” (xiv). This is a welcome correction to the popular belief that the Bible was utterly passed over during the Middle Ages, but readers must always keep in mind the methods and assumptions with which medieval theologians approached Scripture. Some of these methods and assumptions led to an inappropriate use of Scripture by medieval theologians.
Describing the conventions of his handbook, Ginther notes “three basic categories” for the entries in his handbook: namely, “major Christian thinkers, sociocultural developments, and key terms and concepts” (xix). Understandably, he tries to avoid anachronism by using only those terms which medieval theologians used, placing the Latin terms beside their English equivalent in each entry. Of course, this could have its own drawbacks. For example, this could lead people to assume that these terms were used consistently by medieval theologians to describe all of the concepts discussed in each entry. Ginther successfully avoids this pitfall, however, by relating the nuanced use of each term by various theologians in different periods.
Although some volumes in The Westminster Handbook series employ numerous experts to write entries, Ginther writes every entry in this volume. As a result, this handbook contains consistent, well-written prose entries, which clearly explain the theological, philosophical, and social intricacies of the Middle Ages. Speaking generally, Ginther’s entries on the “major Christian thinkers” of the medieval period are concise but helpful. They contain information about each theologian’s life, works, and key theological contributions. His entries on “sociocultural developments”—such as his articles on “Marriage” and “University”—are nuanced and enlightening, as are his entries on various “key terms and concepts.” He handles philosophical concepts with ease and clarity, and he often places key concepts within a helpful framework. For example, he discusses the various levels of social, ecclesiastical, and theological authority under one heading of “Authority,” thereby revealing the complex nature of authority in the Middle Ages.
A few other facets of The Westminster Handbook to Medieval Theology make it a helpful introduction to the field. Following his introduction, Ginther includes a discussion of “Resources for Studying Medieval Theology.” He notes some of the most helpful, comprehensive and up-to-date secondary sources on medieval theology and informs readers where to access primary sources. He includes several online resources, such as JSTOR and Iter Italicum. At the end of this volume, Ginther also includes a 10-page bibliography of useful sources. He also refers to appropriate sources at the end of each entry within the handbook. Alongside Ginther’s insightful introduction and entries, these facets of the volume make this Westminster Handbook a good resource for the novice who desires to dive into the “dark surging sea” of medieval theology.
