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Introduction to Christian Theology
This book helps beginning theological students grasp the basics of Christian theology. Consciously avoiding the perspective of one school of thought or confessional tradition, the authors provide the reader with a brief, broad overview of the questions and contents of theological study. Their accessible use of language, clear organization, and careful explanation will prove of invaluable aid to those who are getting their theological feet wet for the first time.
"In the words of its authors, this book offers an introduction 'to the fuller spectrum of Christian theology as it has developed through the centuries.' Few writers address the historical development of the classic doctrines and the contemporary resonance as adroitly as Gonzalez and Perez. The chapter on Jesus Christ, for example, presents concise summaries of the treatments of Christ's person leading up to Chalcedon, while suggesting a need for a multiplicity of images in understanding the work of Christ that liberates the whole person and restores all creation. Beginning students, as a result, are invited into a living theological conversation, where the contested claims of the past have continued relevance in a contemporary era beset by its undervaluing of the body and creation. Broadly ecumenical in tenor, with reference to theologians from nearly every century, the work should appeal to both a popular readership and introductory students in college and seminary. One disappointing aspect of the book is an absence of Latino/a, feminist, and liberation perspectives. For a work that argues for the contextuality of all theology, and from authors whose previous work has been monumental in Hispanic theological education, this lack is surprising."---David H. Jensen, Austin Presbyterian Theological Seminary, in Religious Studies Review , Volume 29 Number 3, July 2003.
"In the words of its authors, this book offers an introduction 'to the fuller spectrum of Christian theology as it has developed through the centuries.' Few writers address the historical development of the classic doctrines and the contemporary resonance as adroitly as Gonzalez and Perez. The chapter on Jesus Christ, for example, presents concise summaries of the treatments of Christ's person leading up to Chalcedon, while suggesting a need for a multiplicity of images in understanding the work of Christ that liberates the whole person and restores all creation. Beginning students, as a result, are invited into a living theological conversation, where the contested claims of the past have continued relevance in a contemporary era beset by its undervaluing of the body and creation. Broadly ecumenical in tenor, with reference to theologians from nearly every century, the work should appeal to both a popular readership and introductory students in college and seminary. One disappointing aspect of the book is an absence of Latino/a, feminist, and liberation perspectives. For a work that argues for the contextuality of all theology, and from authors whose previous work has been monumental in Hispanic theological education, this lack is surprising."---David H. Jensen, Austin Presbyterian Theological Seminary, in Religious Studies Review , Volume 29 Number 3, July 2003.
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First published July 1, 2002
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About the author
Justo L. González
154 books189 followersJusto L. González, author of the highly praised three-volume History of Christian Thought and other major works, attended United Seminary in Cuba, received his MA at Yale, and was the youngest person to be awarded a PhD in historical theology at Yale. He is one of the few first generation Latino theologians to come from a Protestant background. He helped to found the Association for Hispanic Theological Education and the Hispanic Theological Initiative. Dr González is now on the faculty of the Interdenominational Theological Center in Atlanta.
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Displaying 1 - 11 of 11 reviews
May 14, 2022
Probably about as comprehensive as an intro theology text can be in < 160 pages. Overall very solid.
Aquinas is a glaring omission. Chapters on the sacraments and eschatology were particularly strong. Planning to use this as a textbook for my upcoming pop culture and theology class.
Aquinas is a glaring omission. Chapters on the sacraments and eschatology were particularly strong. Planning to use this as a textbook for my upcoming pop culture and theology class.
July 3, 2021
I just finished "An Introductionto Christian Theology," by Justo Gonzalez and Zaida Maldonado Perez.
I have been looking into a good intro book to give someone, almost like theology from a high school level. McGrath's Basic Theology was good but maybe a bit liturgical and a bit of a shotgun blast at all that falls under the rubric of orthodoxy. And that is a good fall back. I would rather more of a definitively Arminian book. Show your biases.
Speaking to format they write this so that the larger font can be read continuously for a surface view. But if the reader reads the slightly different and smaller font text they will take a step into the deeper (though not DEEP) waters.
In explaining the role and place of theology the writers cover how a systematic theology is good and places that trying to systematize can break the machine. They do well to say that theology doesnt inform about science (helio vs geocentric) but theology (christian ethics, for instance, which is built on and backed by theology) can inform science in places (cloning, for instance).
They speak to how the early apologists leveraged culture (Platonism, as an example) to show how having an invisible God wasnt insane because they can point to the unmoved move as an example. But the down side was the inevitable inclusion of Platonics (immutability and impassibility) into Christianity. When, as the writers state, Yahweh in the OT and Jesus remove any possibility for immutability and impassibility.
In everything the church does theology demands "How does this reflect the gospel of Jesus Christ? [...] Barth insisted on the function of theology as critique of the life and proclamation of the church," p 16.
This opening on perspectives in theology was good especially for a pew-view. The writers list many things to keep in mind but the two that really struck me, and I wish I would have had access to when I first began reading theology, is interpretation and context. When we speak about God (theology) we are speaking about how we interpret the truth of God. Heres the thing that so many in the Church dont admit in writing: man is fallible and two people will interpretation the truth in two different ways. So we interpret in community, dialectically to dash our ideas against others thus growing closer to the truth. Context is important because, like interpretation, a white, male from the first world will see things through those colored glasses. Whereas a black, female from the two thirds world will see things through those colored glasses. Liberation theology opened my eyes to this, but oriental theology was the one which really sent me back to reorient myself in light of another context. Great opening.
The doctrine of God:
For lack of a prolegomena revelation is added here. But it is done well and I love how they did it. In the section of specific revelation they state that whatever conceptions--philosophical or based on the Old Testament revelation--we have to reevaluate in light of the Word made flesh. It is Christocentric from the start. If our concept of God was that of a deity disinterested or aloof we have to radically readjust that view in light of the one who ate with sinners, and in solidarity felt the pain of those who lost loved ones, and was at the side of the poor and the hungry.
Also in the doctrine of God they place some apologetics. They have advocated for a combination of theology and apologetics in chapter 1. I disagree. Apologetics precedes theology and those who need apologetics--thinking of the skeptical nonbeliever--they dont need to investigate Who they disbelieve. The apologist needs both.
The chapter on Christology begins well. While they dont use the academic language that expresses it (and I'm glad they dont) the writers cover the hypostatic union well stating that the humanity and divinity of Christ cant be split, as is often the problem many make when attributing this or that instance to one or the other natures of Christ. Such a splitting leads to a deceitful model of Christ where one has to guess which nature is taking control. I only find a good synthesis of this in Kenotic Christology and I wonder if they will approach the person of Christ in this depth. I hope so because they have been able to state other things simply and I would love to read this done in the same way.
They dont go into the different schools of thought for the person of Christ.
In dealing with the work of Christ, the atonement, they begin with substitution tracing its roots back to Anselm's satisfaction. They say that this gets the concept across but depicts a wrathful God. Also this leaves the teachings of Christ aside and makes anything precrucifixion as a means to an end, thus lowering the reality altering impact of His teachings. Not to mention that the usual portrayal is so poor that it splits the trinity and makes for a weak Christology. Really, people, if you must teach substitution do so in a way that is coherent to the rest of scripture and doesnt cause black holes in your theology.
The writers spend a moment on the moral transformation view (subjective) before moving on to Christus Victor, which is also objective, though often sold as neither. Rather this view is seen as triumphant. I believe it has both objective and subjective aspects. Also this view takes serious the whole life of Christ, from the incarnation to His return. Tightly the writers state that the only downfall of this model is the modern audience rather than the model.
Then Recapitulation is covered where Christ replaces Adam as the head of humanity.
This is good. They state that those who see atonement via substitution or moral transformation usually see salvation as "getting to heaven" which they state is close to gnosticism. Those who tend towards Christus Victor or Recapitulation will see salvation through a lens of, yes, eternal life, but more, stretching out to hiw we live life in community and how we act in life and with the world as a whole: socially, culturally, politically and economically. Quite good analysis. You can tell a person by their atonement model they deviate to. (I think the writers left "Kingdom" emphasis off of Christus Victor.)
In the final chapter I was happy to read that the Darby dispensational premil method hides the richness and joy of eschatology, turning it into predicting the future and figuring out where on the timeline we are. The function of eschatology is to help the church give an account of their hope and to live that hope. Beautiful concept here.
I like how they state "If the answer to the question, who is our hope? is Jesus Christ, the answer to the other question, how do we describe our hope? is the reign of God," p 144.
They just explained the already/not yet by comparing it to viewing ones presents under a Christmas tree. Really awesome section on eschatology in the vein of "Hope."
Yes, this is a good first theology book.
I have been looking into a good intro book to give someone, almost like theology from a high school level. McGrath's Basic Theology was good but maybe a bit liturgical and a bit of a shotgun blast at all that falls under the rubric of orthodoxy. And that is a good fall back. I would rather more of a definitively Arminian book. Show your biases.
Speaking to format they write this so that the larger font can be read continuously for a surface view. But if the reader reads the slightly different and smaller font text they will take a step into the deeper (though not DEEP) waters.
In explaining the role and place of theology the writers cover how a systematic theology is good and places that trying to systematize can break the machine. They do well to say that theology doesnt inform about science (helio vs geocentric) but theology (christian ethics, for instance, which is built on and backed by theology) can inform science in places (cloning, for instance).
They speak to how the early apologists leveraged culture (Platonism, as an example) to show how having an invisible God wasnt insane because they can point to the unmoved move as an example. But the down side was the inevitable inclusion of Platonics (immutability and impassibility) into Christianity. When, as the writers state, Yahweh in the OT and Jesus remove any possibility for immutability and impassibility.
In everything the church does theology demands "How does this reflect the gospel of Jesus Christ? [...] Barth insisted on the function of theology as critique of the life and proclamation of the church," p 16.
This opening on perspectives in theology was good especially for a pew-view. The writers list many things to keep in mind but the two that really struck me, and I wish I would have had access to when I first began reading theology, is interpretation and context. When we speak about God (theology) we are speaking about how we interpret the truth of God. Heres the thing that so many in the Church dont admit in writing: man is fallible and two people will interpretation the truth in two different ways. So we interpret in community, dialectically to dash our ideas against others thus growing closer to the truth. Context is important because, like interpretation, a white, male from the first world will see things through those colored glasses. Whereas a black, female from the two thirds world will see things through those colored glasses. Liberation theology opened my eyes to this, but oriental theology was the one which really sent me back to reorient myself in light of another context. Great opening.
The doctrine of God:
For lack of a prolegomena revelation is added here. But it is done well and I love how they did it. In the section of specific revelation they state that whatever conceptions--philosophical or based on the Old Testament revelation--we have to reevaluate in light of the Word made flesh. It is Christocentric from the start. If our concept of God was that of a deity disinterested or aloof we have to radically readjust that view in light of the one who ate with sinners, and in solidarity felt the pain of those who lost loved ones, and was at the side of the poor and the hungry.
Also in the doctrine of God they place some apologetics. They have advocated for a combination of theology and apologetics in chapter 1. I disagree. Apologetics precedes theology and those who need apologetics--thinking of the skeptical nonbeliever--they dont need to investigate Who they disbelieve. The apologist needs both.
The chapter on Christology begins well. While they dont use the academic language that expresses it (and I'm glad they dont) the writers cover the hypostatic union well stating that the humanity and divinity of Christ cant be split, as is often the problem many make when attributing this or that instance to one or the other natures of Christ. Such a splitting leads to a deceitful model of Christ where one has to guess which nature is taking control. I only find a good synthesis of this in Kenotic Christology and I wonder if they will approach the person of Christ in this depth. I hope so because they have been able to state other things simply and I would love to read this done in the same way.
They dont go into the different schools of thought for the person of Christ.
In dealing with the work of Christ, the atonement, they begin with substitution tracing its roots back to Anselm's satisfaction. They say that this gets the concept across but depicts a wrathful God. Also this leaves the teachings of Christ aside and makes anything precrucifixion as a means to an end, thus lowering the reality altering impact of His teachings. Not to mention that the usual portrayal is so poor that it splits the trinity and makes for a weak Christology. Really, people, if you must teach substitution do so in a way that is coherent to the rest of scripture and doesnt cause black holes in your theology.
The writers spend a moment on the moral transformation view (subjective) before moving on to Christus Victor, which is also objective, though often sold as neither. Rather this view is seen as triumphant. I believe it has both objective and subjective aspects. Also this view takes serious the whole life of Christ, from the incarnation to His return. Tightly the writers state that the only downfall of this model is the modern audience rather than the model.
Then Recapitulation is covered where Christ replaces Adam as the head of humanity.
This is good. They state that those who see atonement via substitution or moral transformation usually see salvation as "getting to heaven" which they state is close to gnosticism. Those who tend towards Christus Victor or Recapitulation will see salvation through a lens of, yes, eternal life, but more, stretching out to hiw we live life in community and how we act in life and with the world as a whole: socially, culturally, politically and economically. Quite good analysis. You can tell a person by their atonement model they deviate to. (I think the writers left "Kingdom" emphasis off of Christus Victor.)
In the final chapter I was happy to read that the Darby dispensational premil method hides the richness and joy of eschatology, turning it into predicting the future and figuring out where on the timeline we are. The function of eschatology is to help the church give an account of their hope and to live that hope. Beautiful concept here.
I like how they state "If the answer to the question, who is our hope? is Jesus Christ, the answer to the other question, how do we describe our hope? is the reign of God," p 144.
They just explained the already/not yet by comparing it to viewing ones presents under a Christmas tree. Really awesome section on eschatology in the vein of "Hope."
Yes, this is a good first theology book.
March 10, 2024
Well balanced
Well balanced, not advocating for any specific doctrinal distinctive, or theological position, seeks to give the reader an overview of the basic branches of theological study. The trinity, the creation, the nature of Jesus and christology, salvation, eschatological ideas, and other varied topics. It does justice to its title, “an introduction to theology.”
Well balanced, not advocating for any specific doctrinal distinctive, or theological position, seeks to give the reader an overview of the basic branches of theological study. The trinity, the creation, the nature of Jesus and christology, salvation, eschatological ideas, and other varied topics. It does justice to its title, “an introduction to theology.”
August 2, 2018
I thought it was a good general theology book that covered all the bases in an interesting, but well informed way. The book was an involved read, but it wasn't overly lengthy.
October 31, 2021
Justo is an amazing historian, with really good and healthy theology. Amazing read
October 20, 2022
This is a great introduction to theology. It helped me understand it better. Well written and easy to understand.
September 14, 2015
While not being extensively comprehensive in his systematic theology (which you cannot fault being an intro book), the content that is there is very good. The outline is very easy to follow and is written simply for all to grasp the content. It's a good overview of basic christian theology.
Unhelpful: I was a bit confused by the formatting, which changes in text size/font. Are the editors showing a switch in authors?
Unhelpful: I was a bit confused by the formatting, which changes in text size/font. Are the editors showing a switch in authors?
June 24, 2016
Thorough and balanced overview of Christian theology,with historical considerations and nuances between denominations. The authors give us a 30,000 foot view of systematic theology, in the attempt to begin to build a foundation for basic Christian belief.
October 30, 2008
This book was one of the first I read at seminary. It was amazing, it made more sense to me than anything else I had ever read. I still love this book.
August 20, 2012
Fantastic summary on theology!
March 3, 2014
A little dry at times but it opened my eyes to the impact of Church history on today's Christian theology and several theological principles the modern Church gets wrong.
Displaying 1 - 11 of 11 reviews