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Christology: A Global Introduction
With Christology, Veli-Matti Kärkkäinen provides an up-to-date, comprehensive introduction to the topic in which voices from around the globe are heard. He offers three main perspectives on Christology (biblical, historical, and contemporary) and attempts to combine classical and contextual work done in Christology over the course of church history.
Kärkkäinen compares and contrasts how the Gospel writers and the apostle Paul understood the person and work of Jesus Christ. He then focuses on the christological discussions that took place in the early church and the ways in which scholars have attempted to understand Jesus. The heart of Christology is an extended discussion of ten major Western Christologies from well-known theologians such as Karl Barth, Stanley Grenz, and John Hick.
The final part of the book delves into contextualized interpretations about Christ in various parts of the world. Feminist, process, black, and postmodern Christologies extant in North America and Europe are discussed and evaluated. Asian (Christ as universal Savior), African (Christ as Ancestor), and Latin American (Christ as Liberator) Christologies round out the discussion.
Christology is ideal for readers who desire to know how the global Christian community understands the person and work of Jesus Christ.
Kärkkäinen compares and contrasts how the Gospel writers and the apostle Paul understood the person and work of Jesus Christ. He then focuses on the christological discussions that took place in the early church and the ways in which scholars have attempted to understand Jesus. The heart of Christology is an extended discussion of ten major Western Christologies from well-known theologians such as Karl Barth, Stanley Grenz, and John Hick.
The final part of the book delves into contextualized interpretations about Christ in various parts of the world. Feminist, process, black, and postmodern Christologies extant in North America and Europe are discussed and evaluated. Asian (Christ as universal Savior), African (Christ as Ancestor), and Latin American (Christ as Liberator) Christologies round out the discussion.
Christology is ideal for readers who desire to know how the global Christian community understands the person and work of Jesus Christ.
304 pages, Paperback
First published July 1, 2003
36 people are currently reading
102 people want to read
About the author
Veli-Matti Kärkkäinen
58 books28 followersVeli-Matti Käkkäinen is professor of systematic theology at Fuller Theological Seminary in Pasadena, California. He has published numerous articles in international journals of theology.
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Displaying 1 - 19 of 19 reviews
November 17, 2017
Well written and well presented. Kärkkäinen manages to present christology in the early church in a very clear manner and then skips a fair amount of centuries to get to more contemporary questions of christology. His claim of a global introduction is somewhat exaggerated, but he still does a very good job in not simply emphasising on a Western context. I think that he does better in some later works. When complemented with some other reading that is more comprehensive on the historical side, this book is a great introduction to christology.
January 25, 2015
Taking two thousand years of Christian theology and surveying it in fewer than three hundred pages is no small feat, especially when one includes the complexities of world religions. Dr. Veli-Matti Kärkkäinen has engaged these diverse theological strands and offers students of theology an inclusive and largely successful survey on the person and work of Jesus Christ. He does this in four distinct parts.
Part one includes a survey of the New Testament witness to Christ, beginning with the various Christological titles employed to describe Jesus. Titles such as κύριος and Χριστός—among many others—are expounded upon, thanks to the previous scholarship of James D.G. Dunn, yielding a unity and diversity of Christological viewpoints within the New Testament. Kärkkäinen’s presentation is helpful and succinct because he draws upon current scholarship and is quick to inform the student about the complex theological titles for Jesus. He then turns to Jesus and the Gospels, where the great themes are briefly elucidated: for Mark, suffering and servanthood; for Matthew, kingship and Jewish identity; for Luke, inclusion; for John, the word as life. However, one can always press for more detail: for example, the Lukan theme of ‘eschatological reversal’ is not mentioned, and would have strengthened Kärkkäinen’s contention for inclusion, as Mary’s Magnificat praises YHWH for “bringing down the powerful” and as the one who has “lifted up the lowly” (Luke 1:46-55). The inclusion of women, gentiles and the poor in Luke’s rendering of Christ’s ministry would have helped flesh out this vital contention, as it is a dominant Luke motif. With all that said, Kärkkäinen does not force a synthesis between the divergent accounts but prefers to see each account as illuminating, “various aspects of the life, death, and resurrection of the One who was and is confessed as Lord and Savior” (43). The gospels are a tapestry to be experienced, not contained or diluted. Rounding out part one is Paul and Kärkkäinen approaches the apostle in the same manner he approached the Gospels: the various titles appropriated by Paul for Christ are discussed, and a survey of the various Pauline epistles save for the Pastoral Epistles. The unfortunate exclusion of 1-2 Timothy and Titus, although understandable as they are certainly disputed texts, is a problematic omission when considered against the inclusion of Ephesians. Certainly the Pastoral Epistles contain some Christological content that merits consideration, and could even aid in the diversification of early “Catholicism,” assuming Paul is not their author. For example, Titus 2:13 may be the second instance where Paul affirms explicitly that Jesus is God, with the other being Romans 9:5. Notably, Jesus is called a ‘mediator’ in 1 Tim. 2:5, a text that begs for further integration with the biblical tradition, especially since it may contain a theological strand also seen in Hebrews of Jesus as ‘high priest.’ The notion of ‘received text’ must be contended with if theologians are to exclude three epistles of the most prominent first century interpreter of the life of Jesus. Finally, Kärkkäinen contends that Paul believed in, among many things, the preexistence of Christ and particularly the death and resurrection of the only Son of God (58). The strength of this section is that the breadth of the Pauline writings are mined and each epistle is permitted to stand as sole witness to the truth of Christ with the exception of the Pastoral Epistles.
Part two is a meditation upon the various Christological heresies within the early church traditions. Building off the New Testament, Kärkkäinen explains the various questions these holy writings produce, and the results are fascinating. Kärkkäinen covers Docetism, Apollinarianism, Arianism and Nestorianism, and their advocates and detractors. The difficult questions that were produced by these theological constructs are not hidden by Kärkkäinen, but are rather offered as a means to illustrate the difficulties surrounding the human one from Nazareth. The one issue a reader might have is that main patristic sources such as Origen, Tertullian, and Irenaeus are not fully explained, thus leaving students a bit confused as to how the Church got from point A to C.
The councils Chalcedon and Nicaea are attempts to solve these perennial problems, but do so in a limited fashion. For instance, types of subordination are not immediately ruled out (contemporarily called ‘functional subordinationism’ with advocates such as Ware and Grudem), and this is an area where Christians continue to disagree. Kärkkäinen helpfully distinguishes between the Eastern and Western emphases concerning ‘natures’ (69-71), and showcases the tragic gap that developed between both East and West over these enduring issues of Christology and dogma. Built off these developments, the Reformation is front and center in engaging with kenosis Christology and Luther’s theology of the Cross, paving the way for modern theology (Moltmann). Kärkkäinen then takes us on a whirlwind tour of the quests for the historical Jesus and the trappings of liberal Christianity, and he opines “one hopes that those involved will begin to dialogue more widely with systematic theology” (108). While the section on biblical studies was largely helpful, this part of the book is particularly edifying in illuminating the veiled aspects of church history.
Part three (109-188) is by far the most substantial part of Kärkkäinen’s work, dealing with theological luminaries such as Pannenberg, Barth, Tillich, Moltmann and Bultmann. His treatments of each theologian are incisive and his ability to summarize their key points of emphasis is respectable. He rightly emphasizes the ‘dialectic’ that captivated Barth and even includes lesser-known theologians such as evangelical Stanley Grenz. The only complaint one could offer in this section is that the more interesting writings from Grenz were published posthumously (c.f. Rediscovering the Triune God) and only one main text (Theology for the Community of God). from Grenz appears to be consulted at the time of Kärkkäinen’s publication. Throughout, Kärkkäinen is charitable and displays the views of in question with grace. All theological discussion ought to be conducted in such a manner and our author models this well. However, Kärkkäinen does not shy away from difficult questions that result from a theologian’s construction of theology. For instance, he questions Tillich’s contribution to modern theology and asks, “if the Fall was a necessary event?” (131-132), and calls his approach “idiosyncratic” (132). As regards Rudolph Bultmann, Kärkkäinen notes the ‘missionary’ aspect of why one would be interested in the ‘mytholgical nature’ of the New Testament (123). This reveals two key truthes in modern theology: first, we are products of our times, and second, that we ought to consider how to best offer the gospel to an increasingly pluralistic world. Though Bultmann denied the literal resurrection, nonetheless it held him emotionally captive, exemplifying the power of the Gospel to cause both one to see and yet another to stumble. For better or worse Kärkkäinen has wet the appetite of evangelicals and offered us a strong reason to now read Bultmann!
The final part of Kärkkäinen’s work in part four concerns various Christological ideas that include black and feminist theology—among many others. For readers—and this reviewer—this section is the final bite of a rather fast-paced sweet. Kärkkäinen’s summation of black Christology is especially powerful in light of modern events (Ferguson), presenting his students with the problem of ‘otherness’ and the necessity for reconciliation ‘in Christ.’ The emphasis of James Cone on the life, death, and resurrection of Jesus Christ offers evangelicals a firm starting point of identification. This creedal affirmation, found in 1 Cor. 15:1-8, is a strong primer for black Christology, and it’s a parallel belief that all evangelicals can embrace. “Liberation and reconciliation,” [Cone] said, “presuppose one another” (211).
The chapter on feminist Christology is both a painful and necessary reminder for all who profess the liberating message of Christ: the use of Holy Scripture to subordinate women. This injustice must be acknowledged and rectified. A helpful comment by Stanley Grenz of the previous section is this: “Jesus [is] not only essential deity but also essential humanity” (174). A point that could have been noted by Kärkkäinen concerns the continual use of “ἄνθρωπος” (generic: person, human) in the Gospels, and also by Paul in Romans 5 and 1 Corinthians 15: since Christ is commonly referred as a ‘ἄνθρωπος’ instead of ‘ἀνήρ’ (specific, male/man) this has some intriguing assumptions that may already press against the mistaken belief that “Jesus’ maleness has often been used as an argument against the full humanity of women” (198). Christ’s humanity is most often in view, not his maleness. Christ, as savior of women and men, is identified as the one who became σάρξ in John’s prologue. The humanness of the person, as complete in the image of God, is what matters in Christ; of note is Galatians 3:28 which directly quotes Gen. 1:27, indicating that the flesh of the Son of God who died and reconciled us of Paul’s primary concern. Thus, there is sufficient biblical warrant to elevate that status of Christ’s humanity and not overplay his gender in a manner that would disregard women, especially when both genders are active in ministry (Rom. 16; Phil. 4:2-3) and mutually yield to one another (Eph. 5:21). A helpful addition to this section would be the succinct and classic defense by the late T.F. Torrance who argues persuasively that the Christological excuse to exclude women “conflicts with the orthodox understanding of the incarnation as the saving assumption of the whole human being, male and female, and as the healing of our complete human nature.” These additional considerations would have helped present some of the biblical witness that has been pressing back against patriarchy from the very incarnation.
There is much to commend about Kärkkäinen’s work. It is fast-paced and yet not without considerable substance, passionate without being pedantic. The diverse offerings are a breath of genuinely ecumenical air. Kärkkäinen offers us a wide feast of Christian history and theology that pushes all beyond the limits of the evangelical scholastic subculture. While there are some weaknesses—mostly due to the aforementioned brevity of the textbook–nearly every major portion of Church history is discussed, most major modern theologians are represented, and the major biblical difficulties are examined with a creedal and critical eye. Kärkkäinen’s theological distillation can only inspire further study and he is to be thanked for his work.
Part one includes a survey of the New Testament witness to Christ, beginning with the various Christological titles employed to describe Jesus. Titles such as κύριος and Χριστός—among many others—are expounded upon, thanks to the previous scholarship of James D.G. Dunn, yielding a unity and diversity of Christological viewpoints within the New Testament. Kärkkäinen’s presentation is helpful and succinct because he draws upon current scholarship and is quick to inform the student about the complex theological titles for Jesus. He then turns to Jesus and the Gospels, where the great themes are briefly elucidated: for Mark, suffering and servanthood; for Matthew, kingship and Jewish identity; for Luke, inclusion; for John, the word as life. However, one can always press for more detail: for example, the Lukan theme of ‘eschatological reversal’ is not mentioned, and would have strengthened Kärkkäinen’s contention for inclusion, as Mary’s Magnificat praises YHWH for “bringing down the powerful” and as the one who has “lifted up the lowly” (Luke 1:46-55). The inclusion of women, gentiles and the poor in Luke’s rendering of Christ’s ministry would have helped flesh out this vital contention, as it is a dominant Luke motif. With all that said, Kärkkäinen does not force a synthesis between the divergent accounts but prefers to see each account as illuminating, “various aspects of the life, death, and resurrection of the One who was and is confessed as Lord and Savior” (43). The gospels are a tapestry to be experienced, not contained or diluted. Rounding out part one is Paul and Kärkkäinen approaches the apostle in the same manner he approached the Gospels: the various titles appropriated by Paul for Christ are discussed, and a survey of the various Pauline epistles save for the Pastoral Epistles. The unfortunate exclusion of 1-2 Timothy and Titus, although understandable as they are certainly disputed texts, is a problematic omission when considered against the inclusion of Ephesians. Certainly the Pastoral Epistles contain some Christological content that merits consideration, and could even aid in the diversification of early “Catholicism,” assuming Paul is not their author. For example, Titus 2:13 may be the second instance where Paul affirms explicitly that Jesus is God, with the other being Romans 9:5. Notably, Jesus is called a ‘mediator’ in 1 Tim. 2:5, a text that begs for further integration with the biblical tradition, especially since it may contain a theological strand also seen in Hebrews of Jesus as ‘high priest.’ The notion of ‘received text’ must be contended with if theologians are to exclude three epistles of the most prominent first century interpreter of the life of Jesus. Finally, Kärkkäinen contends that Paul believed in, among many things, the preexistence of Christ and particularly the death and resurrection of the only Son of God (58). The strength of this section is that the breadth of the Pauline writings are mined and each epistle is permitted to stand as sole witness to the truth of Christ with the exception of the Pastoral Epistles.
Part two is a meditation upon the various Christological heresies within the early church traditions. Building off the New Testament, Kärkkäinen explains the various questions these holy writings produce, and the results are fascinating. Kärkkäinen covers Docetism, Apollinarianism, Arianism and Nestorianism, and their advocates and detractors. The difficult questions that were produced by these theological constructs are not hidden by Kärkkäinen, but are rather offered as a means to illustrate the difficulties surrounding the human one from Nazareth. The one issue a reader might have is that main patristic sources such as Origen, Tertullian, and Irenaeus are not fully explained, thus leaving students a bit confused as to how the Church got from point A to C.
The councils Chalcedon and Nicaea are attempts to solve these perennial problems, but do so in a limited fashion. For instance, types of subordination are not immediately ruled out (contemporarily called ‘functional subordinationism’ with advocates such as Ware and Grudem), and this is an area where Christians continue to disagree. Kärkkäinen helpfully distinguishes between the Eastern and Western emphases concerning ‘natures’ (69-71), and showcases the tragic gap that developed between both East and West over these enduring issues of Christology and dogma. Built off these developments, the Reformation is front and center in engaging with kenosis Christology and Luther’s theology of the Cross, paving the way for modern theology (Moltmann). Kärkkäinen then takes us on a whirlwind tour of the quests for the historical Jesus and the trappings of liberal Christianity, and he opines “one hopes that those involved will begin to dialogue more widely with systematic theology” (108). While the section on biblical studies was largely helpful, this part of the book is particularly edifying in illuminating the veiled aspects of church history.
Part three (109-188) is by far the most substantial part of Kärkkäinen’s work, dealing with theological luminaries such as Pannenberg, Barth, Tillich, Moltmann and Bultmann. His treatments of each theologian are incisive and his ability to summarize their key points of emphasis is respectable. He rightly emphasizes the ‘dialectic’ that captivated Barth and even includes lesser-known theologians such as evangelical Stanley Grenz. The only complaint one could offer in this section is that the more interesting writings from Grenz were published posthumously (c.f. Rediscovering the Triune God) and only one main text (Theology for the Community of God). from Grenz appears to be consulted at the time of Kärkkäinen’s publication. Throughout, Kärkkäinen is charitable and displays the views of in question with grace. All theological discussion ought to be conducted in such a manner and our author models this well. However, Kärkkäinen does not shy away from difficult questions that result from a theologian’s construction of theology. For instance, he questions Tillich’s contribution to modern theology and asks, “if the Fall was a necessary event?” (131-132), and calls his approach “idiosyncratic” (132). As regards Rudolph Bultmann, Kärkkäinen notes the ‘missionary’ aspect of why one would be interested in the ‘mytholgical nature’ of the New Testament (123). This reveals two key truthes in modern theology: first, we are products of our times, and second, that we ought to consider how to best offer the gospel to an increasingly pluralistic world. Though Bultmann denied the literal resurrection, nonetheless it held him emotionally captive, exemplifying the power of the Gospel to cause both one to see and yet another to stumble. For better or worse Kärkkäinen has wet the appetite of evangelicals and offered us a strong reason to now read Bultmann!
The final part of Kärkkäinen’s work in part four concerns various Christological ideas that include black and feminist theology—among many others. For readers—and this reviewer—this section is the final bite of a rather fast-paced sweet. Kärkkäinen’s summation of black Christology is especially powerful in light of modern events (Ferguson), presenting his students with the problem of ‘otherness’ and the necessity for reconciliation ‘in Christ.’ The emphasis of James Cone on the life, death, and resurrection of Jesus Christ offers evangelicals a firm starting point of identification. This creedal affirmation, found in 1 Cor. 15:1-8, is a strong primer for black Christology, and it’s a parallel belief that all evangelicals can embrace. “Liberation and reconciliation,” [Cone] said, “presuppose one another” (211).
The chapter on feminist Christology is both a painful and necessary reminder for all who profess the liberating message of Christ: the use of Holy Scripture to subordinate women. This injustice must be acknowledged and rectified. A helpful comment by Stanley Grenz of the previous section is this: “Jesus [is] not only essential deity but also essential humanity” (174). A point that could have been noted by Kärkkäinen concerns the continual use of “ἄνθρωπος” (generic: person, human) in the Gospels, and also by Paul in Romans 5 and 1 Corinthians 15: since Christ is commonly referred as a ‘ἄνθρωπος’ instead of ‘ἀνήρ’ (specific, male/man) this has some intriguing assumptions that may already press against the mistaken belief that “Jesus’ maleness has often been used as an argument against the full humanity of women” (198). Christ’s humanity is most often in view, not his maleness. Christ, as savior of women and men, is identified as the one who became σάρξ in John’s prologue. The humanness of the person, as complete in the image of God, is what matters in Christ; of note is Galatians 3:28 which directly quotes Gen. 1:27, indicating that the flesh of the Son of God who died and reconciled us of Paul’s primary concern. Thus, there is sufficient biblical warrant to elevate that status of Christ’s humanity and not overplay his gender in a manner that would disregard women, especially when both genders are active in ministry (Rom. 16; Phil. 4:2-3) and mutually yield to one another (Eph. 5:21). A helpful addition to this section would be the succinct and classic defense by the late T.F. Torrance who argues persuasively that the Christological excuse to exclude women “conflicts with the orthodox understanding of the incarnation as the saving assumption of the whole human being, male and female, and as the healing of our complete human nature.” These additional considerations would have helped present some of the biblical witness that has been pressing back against patriarchy from the very incarnation.
There is much to commend about Kärkkäinen’s work. It is fast-paced and yet not without considerable substance, passionate without being pedantic. The diverse offerings are a breath of genuinely ecumenical air. Kärkkäinen offers us a wide feast of Christian history and theology that pushes all beyond the limits of the evangelical scholastic subculture. While there are some weaknesses—mostly due to the aforementioned brevity of the textbook–nearly every major portion of Church history is discussed, most major modern theologians are represented, and the major biblical difficulties are examined with a creedal and critical eye. Kärkkäinen’s theological distillation can only inspire further study and he is to be thanked for his work.
July 3, 2021
Quarantine-Book #27:
I just finished "Christology: A Global Introduction," by Veli Matti Karkkainen
It is usually after one swims without any direction in waters totally beyond their comprehension that they locate the book they should have read first. It seems that this Christology is that book. The intro goes through working from above and below and that such a method isn't an indicator of theological conservatism or liberalism.
Beginning part one of the book, he looks at the titles used by book in the synoptics, John, and Paul.
With biblical data in hand he begins part two which applies this data to history and asks what the patristics did with it; what did the reformation say; what the quest for the historical Jesus did with it? What questions did they ask? What were their answers? This was very interesting. Karkkainen writes historical theology very well; in this work it is to nuance how we arrived where we are and what differentiated some of the churches early christological disputes up to the three quests for the historical Jesus.
Part three digs into western Christologies. (As a side note: I've noticed Karkkainen approaches theology like McGrath where he is more the tour guide breaking down concepts for the masses rather than the orthodox overlord telling you the route. I appreciate that.) He begins with Barth, Bultmann, Moltmann, Pannenberg, et al. This modern Christological summary was very good at condensing and expressing where these thinkers are or were.
Part four moves to different christological contexts starting with process, feminist, black and postmodern, before turning to Latinx, African (very good), etc. Liberation theologies.
Good beginning book for Christology.
I just finished "Christology: A Global Introduction," by Veli Matti Karkkainen
It is usually after one swims without any direction in waters totally beyond their comprehension that they locate the book they should have read first. It seems that this Christology is that book. The intro goes through working from above and below and that such a method isn't an indicator of theological conservatism or liberalism.
Beginning part one of the book, he looks at the titles used by book in the synoptics, John, and Paul.
With biblical data in hand he begins part two which applies this data to history and asks what the patristics did with it; what did the reformation say; what the quest for the historical Jesus did with it? What questions did they ask? What were their answers? This was very interesting. Karkkainen writes historical theology very well; in this work it is to nuance how we arrived where we are and what differentiated some of the churches early christological disputes up to the three quests for the historical Jesus.
Part three digs into western Christologies. (As a side note: I've noticed Karkkainen approaches theology like McGrath where he is more the tour guide breaking down concepts for the masses rather than the orthodox overlord telling you the route. I appreciate that.) He begins with Barth, Bultmann, Moltmann, Pannenberg, et al. This modern Christological summary was very good at condensing and expressing where these thinkers are or were.
Part four moves to different christological contexts starting with process, feminist, black and postmodern, before turning to Latinx, African (very good), etc. Liberation theologies.
Good beginning book for Christology.
December 28, 2019
I read this for Christology class and it serves as a good glimpse at the way we come to understand who Christ is via our cultural backgrounds. If you spend some time here you can see what different groups emphasis. There's also some good summaries about Christological heresies to open the book.
His talk about European theologies will also give you a good overview of some of the best 20th century writiers who can be hard to pin down on one particular topic (e.g. Barth).
His talk about European theologies will also give you a good overview of some of the best 20th century writiers who can be hard to pin down on one particular topic (e.g. Barth).
March 29, 2025
Very Informative and Well Written
This is not a book for those who looking to confirm everything they already know about Christ. It is for those who want to understand different contexts and even views of Christ from different religious perspectives.
This is not a book for those who looking to confirm everything they already know about Christ. It is for those who want to understand different contexts and even views of Christ from different religious perspectives.
October 26, 2020
I'll let you know my thoughts when I have written my final paper!
February 22, 2024
In "Christology: A Global Introduction," Veli-Matti Kärkkäinen embarks on an ambitious endeavour to navigate the complex terrain of Christological study within a modest span of approximately 230 pages. This revised edition reflects a significant expansion beyond its predecessor, motivated by Kärkkäinen's extensive work on "A Constructive Christian Theology for the Pluralistic World." The endeavour to update quickly transcended into a comprehensive overhaul, illustrating Kärkkäinen's dedication to addressing contemporary theological discourse.
Kärkkäinen's work distinguishes itself through its extensive scope, adeptly encompassing a wide array of Christological perspectives. The initial sections provide a foundational overview of historical Christology, setting the stage for the exploration of various contextual theologies. These include reflections from the Global North, with a critical examination of Euro-American theological perspectives, as well as the vibrant and diverse theologies emerging from the Global South, including Latin America, Africa, and Asia. Furthermore, Kärkkäinen extends the dialogue to encompass "contextual" American perspectives, such as feminist, black, womanist, and queer theologies, offering a rich tapestry of contemporary theological thought.
Despite the breadth of topics covered, this work remains an introduction at its core, prioritizing breadth over depth. This approach, while invaluable for providing a panoramic view of Christological studies, inevitably leads to a treatment of subjects that may appear cursory to those seeking a more in-depth analysis. Notable gaps in the exploration of New Testament Christology and the engagement with primary sources in certain areas underscore the challenges inherent in condensing such a vast field of study into an introductory text. Yet, Kärkkäinen's extensive bibliography serves as a treasure trove for further exploration, guiding readers toward both primary and secondary sources to deepen their understanding.
A remarkable feature of this book is its global perspective, venturing beyond traditional Western theological frameworks to include voices and insights from across the world. This global orientation not only enriches the reader's understanding of Christology but also reflects the increasingly interconnected nature of contemporary theological discourse. Kärkkäinen's work serves as a testament to the diversity of Christological thought, encouraging a dialogue that transcends geographical and cultural boundaries.
"Christology: A Global Introduction" emerges as a pivotal text for those embarking on the study of Christology, offering a comprehensive overview that illuminates the field's complexity and diversity. While its introductory nature may leave some areas less explored than others, it succeeds in mapping the contours of contemporary Christological thought. As such, it stands as an essential resource for students, scholars, and anyone interested in the ongoing dialogue surrounding the understanding of Jesus Christ within the global Christian community.
Kärkkäinen's work distinguishes itself through its extensive scope, adeptly encompassing a wide array of Christological perspectives. The initial sections provide a foundational overview of historical Christology, setting the stage for the exploration of various contextual theologies. These include reflections from the Global North, with a critical examination of Euro-American theological perspectives, as well as the vibrant and diverse theologies emerging from the Global South, including Latin America, Africa, and Asia. Furthermore, Kärkkäinen extends the dialogue to encompass "contextual" American perspectives, such as feminist, black, womanist, and queer theologies, offering a rich tapestry of contemporary theological thought.
Despite the breadth of topics covered, this work remains an introduction at its core, prioritizing breadth over depth. This approach, while invaluable for providing a panoramic view of Christological studies, inevitably leads to a treatment of subjects that may appear cursory to those seeking a more in-depth analysis. Notable gaps in the exploration of New Testament Christology and the engagement with primary sources in certain areas underscore the challenges inherent in condensing such a vast field of study into an introductory text. Yet, Kärkkäinen's extensive bibliography serves as a treasure trove for further exploration, guiding readers toward both primary and secondary sources to deepen their understanding.
A remarkable feature of this book is its global perspective, venturing beyond traditional Western theological frameworks to include voices and insights from across the world. This global orientation not only enriches the reader's understanding of Christology but also reflects the increasingly interconnected nature of contemporary theological discourse. Kärkkäinen's work serves as a testament to the diversity of Christological thought, encouraging a dialogue that transcends geographical and cultural boundaries.
"Christology: A Global Introduction" emerges as a pivotal text for those embarking on the study of Christology, offering a comprehensive overview that illuminates the field's complexity and diversity. While its introductory nature may leave some areas less explored than others, it succeeds in mapping the contours of contemporary Christological thought. As such, it stands as an essential resource for students, scholars, and anyone interested in the ongoing dialogue surrounding the understanding of Jesus Christ within the global Christian community.
March 22, 2017
Veli-Matti Kärkkäinen, one of the most productive theologians of our time, revisits his Christology: A Global Introduction after more than a decade with a fresher and wider scope. Initially hoping to be a quick update, Kärkkäinen rather quickly found himself needing a wholesome revision, especially in light of his massive 5-volume A Constructive Christian Theology for the Pluralistic World nearing completion. The breadth that Kärkkäinen displays is easily one of his most impressive features in this short introduction (~230 pages). Yet, this is an introduction: breadth is favored over depth. But as an introduction to Christology, I have found Kärkkäinen's purview more than helpful to 'mentally map' the trends and tracks of various Christologies. Additionally, his near endless bibliography is a trusted reference for primary and secondary sources.
The first half is devoted to historical Christology. The second half then surveys various contextual theologies (Euro-American Global North [yes, Euro-American-male theologies are contextual], Global South [Africa, Asia, Latin America], and "contextual" American [feminist, black, womanist, mujerista, postcolonial, Asian American, queer]). Finally, roughly the last 30 pages or so are devoted to interreligious dialogues--however his Christ and Reconciliation (the first of his five-volume set) delves much deeper.
Again, as an introductory text, this is superb. However, it is shallow (not because of any lack in part of the theologian but because of the confines of the book's purposes), therefore it is highly encouraged to read further. Read--especially read--primarily sources.
cf. www.sooholee.wordpress.com
The first half is devoted to historical Christology. The second half then surveys various contextual theologies (Euro-American Global North [yes, Euro-American-male theologies are contextual], Global South [Africa, Asia, Latin America], and "contextual" American [feminist, black, womanist, mujerista, postcolonial, Asian American, queer]). Finally, roughly the last 30 pages or so are devoted to interreligious dialogues--however his Christ and Reconciliation (the first of his five-volume set) delves much deeper.
Again, as an introductory text, this is superb. However, it is shallow (not because of any lack in part of the theologian but because of the confines of the book's purposes), therefore it is highly encouraged to read further. Read--especially read--primarily sources.
cf. www.sooholee.wordpress.com
November 14, 2018
For a relatively short text, this book covers a lot of ground: NT Christology, Patristic developments, the search for the historical Jesus, contemporary Christologies of various sorts, Christ in world religions, etc.
The problem with a book like this is that its greatest achievement is also its greatest vice: it is a mile wide, but unfortunately, also an inch deep. I found a lot of the chapters really skimmed material. I suppose that is why it is an introduction.
There were noticeable absences: the NT Christology chapter has no mention of the teachings of Jesus and very little as to the relevance of the cross for Jesus' identity (which is fundamental). The Patristic chapter was really too short, and many points the footnotes indicated that Karkkainen was at many points relying on secondary literature, rather than engaging the primary sources. Same for the historical Jesus chapter, not that I blame him - who in their right mind would want to read the whopper texts on the historical Jesus by Straus or Schweitzer? Also, the chapter on the historical Jesus said nothing of Meier, Bauckham, Johnson, or Frei. The American-European Christology chapters from some reason includes Grenz and Zizioulas, who neither of whom wrote a Christology proper, but neglects Tilley, Torrance, Kasper, Schillebeeckx, etc. all Christology heavy-hitters. So, the introduction did have gaps.
The problem with a book like this is that its greatest achievement is also its greatest vice: it is a mile wide, but unfortunately, also an inch deep. I found a lot of the chapters really skimmed material. I suppose that is why it is an introduction.
There were noticeable absences: the NT Christology chapter has no mention of the teachings of Jesus and very little as to the relevance of the cross for Jesus' identity (which is fundamental). The Patristic chapter was really too short, and many points the footnotes indicated that Karkkainen was at many points relying on secondary literature, rather than engaging the primary sources. Same for the historical Jesus chapter, not that I blame him - who in their right mind would want to read the whopper texts on the historical Jesus by Straus or Schweitzer? Also, the chapter on the historical Jesus said nothing of Meier, Bauckham, Johnson, or Frei. The American-European Christology chapters from some reason includes Grenz and Zizioulas, who neither of whom wrote a Christology proper, but neglects Tilley, Torrance, Kasper, Schillebeeckx, etc. all Christology heavy-hitters. So, the introduction did have gaps.
August 3, 2025
As the subtitle says, this is an introduction. It maps Christological thought from the New Testament through the current era including indigenous Christologies from Latin America, Africa, Asia and others. It also includes a fascinating survey the Buddhist, Hindu, Jewish, and Islamic Christologies. This global overview is a valuable resource to missiologists and missionaries.
There are definite gaps and neglected voices in the historic summary. No attention was given to Bonhoeffer or Torrance who have both had significant impact on contemporary Christology.
While the indigenous Christologies of the Global South are important and insightful, the reality is that most evangelicals living in these areas don't subscribe to them. These Christologies are indigenous to their areas, though I don't believe they're the Christology held by the majority.
Lastly, Karkkainen doesn't engage the various Christologies. He simply describes them.
As an Introduction to global Christology, these limitations are to be expected. In spite of the limitations, this book will broaden your perspective, deepen your appreciation of Christ, and equip you for representing him in a pluralistic society.
There are definite gaps and neglected voices in the historic summary. No attention was given to Bonhoeffer or Torrance who have both had significant impact on contemporary Christology.
While the indigenous Christologies of the Global South are important and insightful, the reality is that most evangelicals living in these areas don't subscribe to them. These Christologies are indigenous to their areas, though I don't believe they're the Christology held by the majority.
Lastly, Karkkainen doesn't engage the various Christologies. He simply describes them.
As an Introduction to global Christology, these limitations are to be expected. In spite of the limitations, this book will broaden your perspective, deepen your appreciation of Christ, and equip you for representing him in a pluralistic society.
January 18, 2008
Karkkainen is Finnish, teaching occasionally at Fuller Seminary, I gather. Don't let the Fuller connection (or the blurp from Roger Olson - uptight postevangelical) scare you off. Karkkainen's own view point may seem less orthodox than many would like (including this reader),
but this is a WONDERFUL survey of all the streams of thought throughout
Church history and across the globe. I really wish I had this when I was in
the intro. courses at seminary. It is INCREDIBLY ACCESSIBLE and lucid. He
will summarize the unique contribution and distinctiveness of say Locke or
Pannenberg in one sentence, without oversimplifying. Its stunning how
good this guy is at summarizing ideas and contrasting them with others. It
is very irenic too.
Karkkainen is comfortable in his own skin and just unapologetically revels in his ecumenical neo-orthodoxy.
A great read for those secure and mature in their own theology and not looking to adopt Karkkainen's views, but to use him to understand other positions.
but this is a WONDERFUL survey of all the streams of thought throughout
Church history and across the globe. I really wish I had this when I was in
the intro. courses at seminary. It is INCREDIBLY ACCESSIBLE and lucid. He
will summarize the unique contribution and distinctiveness of say Locke or
Pannenberg in one sentence, without oversimplifying. Its stunning how
good this guy is at summarizing ideas and contrasting them with others. It
is very irenic too.
Karkkainen is comfortable in his own skin and just unapologetically revels in his ecumenical neo-orthodoxy.
A great read for those secure and mature in their own theology and not looking to adopt Karkkainen's views, but to use him to understand other positions.
June 16, 2017
This book contains a thorough and diverse exposition on Christologies branching from historical creeds to modern feminist and queer interpretations. Objective and researched, Karkkainen walks the reader through Christology as developed through time, class, ethnicity and religion. The language within the content is suited for the undergraduate/graduate student of the Bible.
November 9, 2025
Overall, this is solid. Given the relatively shorter length, I’m surprised the author didn’t go into greater depth with certain topics, such as LBGT+ / queer perspectives, and that he neglected other perspectives entirely, such as Sikh and Mormon ones. But he does raise excellent points and presents us with critical questions to guide the future. Hopefully sooner than later.
October 16, 2019
A really solid introduction to Christologies across the globe. I plan to use this as a reference book of sorts. It's helpful to get a glimpse into the way Christians around the world think of Christ.
September 17, 2007
A good Christology primer. Part of series of primers by the same author.
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February 24, 2012good global and ecumenical overview on Christology.
December 13, 2013
Good introduction to the historical viewpoints of the Church regarding Christ, as well as a basic introduction to theologians throughout modern history and how their thinking impacts the church.
December 9, 2015
A helpful survey of different approaches to Christology around the globe.
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March 25, 2017A great introduction to the contours of Christian theology, a real 30,000 ft. level view. Much fo the book is summary and explanation of other primary sources, with minor to no commentary on it. It is a great work by VMK.
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