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Early Christian Theology: A History
688 pages, Hardcover
Published January 20, 2026
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Displaying 1 - 2 of 2 reviews
April 7, 2026
Much of what we know to be Christian theology emerged during the first five to six centuries of the church's existence. While the fourth century, which included the important councils of Nicaea and Constantinople, both of which were called by Roman emperors, proved to be a turning point in many ways, there was still much to be done in the coming centuries, especially when it comes to Christology. Gaining a handle on this period is essential for a true understanding of the Christian faith. Fortunately, we have resources at hand that can help us walk through these important centuries of theological development.
J. Warren Smith, professor of historical theology at Duke Divinity School, offers what I believe is the most recent and up-to-date exploration of this period of Christian history in his new book "Early Christian Theology: A History." As someone trained as a historical theologian, I welcome this contribution. Now, Smith points out that the subtitle of this extensive volume is important. That is because while it deals with historical theology, which is his calling, it is first and foremost a work of history. As such, he points out that "it offers an account of what various authors from classical antiquity to the eighth century AD wrote and how I understand what they meant" (p. 1). With this book, which is surprisingly accessible (that is, it's not written as a popular history), he seeks to offer the reader a history of Christian theology as accurately as he can. That said, he recognizes that this is not a purely objective account, since what he shares with us is what he believes are the most important developments of the period.
Smith's history of early Christian theology is laid out in fourteen chapters, which begins with a chapter he titles "The Foundation: Church, Doxology, Scripture, and Pagan Wisdom." This chapter provides the foundational elements on which early Christian theology was developed. For me, that last element in his foundation piece might be the most important element of that first chapter. That is, his discussion of the "Wisdom and Rhetoric of Classical Culture." If we do not have a handle on Greek and Roman philosophy, we will be at a loss going forward.
The methodology here combines both chronology and thematic development. Thus, the second chapter is titled "Persecution, Apologetics, and Polemics: From Justin Martyr to Augustine." Even as the first chapter lays a foundation for the subsequent discussion, this chapter lays down a second layer that helps us understand the context in which early Christian theology developed from the second through the early fifth centuries. This was an era of great creativity as early Christians wrestled with their inheritance in the context of a largely unfriendly world.
After these foundational chapters, Smith begins to address doctrinal developments, beginning with the creation and fall of humanity (Chapter 3). This is followed by a chapter about Christological developments before Nicaea. Here we encounter Philo, Justin Martyr, Marcion and the Gnostics, Irenaeus, Syriac Christological developments, the rise of Monarchianism, Tertullian's trinitarian developments, as well as work on the incarnation, and Origen's developments. This chapter focuses on the second and third centuries (Chapter 4). Chapter 5 focuses on the fourth century, with discussions of the major players at Nicaea and its aftermath, including Arius, Alexander of Alexandria, Athanasius, and mediating positions. This is followed by the next stage in trinitarian developments, which involves the Cappadocians along with Ambrose and Augustine. Here is where what becomes Nicaean orthodoxy becomes fine-tuned.
While the debates of the fourth century focused on developing a trinitarian theology that affirmed the divinity of Christ, this was also a period in which pneumatology came to the fore. While the Holy Spirit is something of an afterthought in the creed of Nicaea, due to the efforts of Basil of Caesarea and the other Cappadocians, the doctrine of the Holy Spirit finally gets attention (Chapter 7). While Constantinople seemed to set in place an agreeable trinitarian theology, when it came to Christology, more work needed to be done. Thus, chapter 8 focuses on "The Word Made Flesh: Theologies of the Incarnation, Fourth-Eighth Centuries." In this chapter, beginning with the responses of the Cappadocians to Apollinaris, who was in many ways a successor to Athanasius, we see the debates that emerged over the need to bring together the humanity and divinity of Jesus into view. There wasn't complete unity on this matter, as we see with the responses to Chalcedon and the developments of this period involving Cyril of Alexandria, Nestorius, Maximus the Confessor, along with John of Damascus, among others.
Subsequent chapters explore atonement theologies (Chapter 9), Ecclesiology in North Africa (Augustine vs. the Donatists) (Chapter 10), Creation and evil, again in North Africa involving Augustine (Chapter 11), questions about free will, grace and election, from Origen to Augustine (chapter 12), a discussion of deification, monasticism, and mysticism (chapter 13), and finally, in chapter 14, a discussion of eschatology, from the early martyrs to the discussions of the restoration of all things.
At the conclusion of each chapter, Smith provides a reading list of both primary and secondary sources, so that readers can follow up on the discussion. Smith has fulfilled his purpose in offering the reader a history of early Christian theology, pointing us to the key figures and doctrines. This is a history of theology, so there are elements of the story that are not told here, except as they provide a context for doctrinal developments. But, as one trained in church history, I was very impressed by what he was able to accomplish here. I will keep it handy for future reference.
J. Warren Smith, professor of historical theology at Duke Divinity School, offers what I believe is the most recent and up-to-date exploration of this period of Christian history in his new book "Early Christian Theology: A History." As someone trained as a historical theologian, I welcome this contribution. Now, Smith points out that the subtitle of this extensive volume is important. That is because while it deals with historical theology, which is his calling, it is first and foremost a work of history. As such, he points out that "it offers an account of what various authors from classical antiquity to the eighth century AD wrote and how I understand what they meant" (p. 1). With this book, which is surprisingly accessible (that is, it's not written as a popular history), he seeks to offer the reader a history of Christian theology as accurately as he can. That said, he recognizes that this is not a purely objective account, since what he shares with us is what he believes are the most important developments of the period.
Smith's history of early Christian theology is laid out in fourteen chapters, which begins with a chapter he titles "The Foundation: Church, Doxology, Scripture, and Pagan Wisdom." This chapter provides the foundational elements on which early Christian theology was developed. For me, that last element in his foundation piece might be the most important element of that first chapter. That is, his discussion of the "Wisdom and Rhetoric of Classical Culture." If we do not have a handle on Greek and Roman philosophy, we will be at a loss going forward.
The methodology here combines both chronology and thematic development. Thus, the second chapter is titled "Persecution, Apologetics, and Polemics: From Justin Martyr to Augustine." Even as the first chapter lays a foundation for the subsequent discussion, this chapter lays down a second layer that helps us understand the context in which early Christian theology developed from the second through the early fifth centuries. This was an era of great creativity as early Christians wrestled with their inheritance in the context of a largely unfriendly world.
After these foundational chapters, Smith begins to address doctrinal developments, beginning with the creation and fall of humanity (Chapter 3). This is followed by a chapter about Christological developments before Nicaea. Here we encounter Philo, Justin Martyr, Marcion and the Gnostics, Irenaeus, Syriac Christological developments, the rise of Monarchianism, Tertullian's trinitarian developments, as well as work on the incarnation, and Origen's developments. This chapter focuses on the second and third centuries (Chapter 4). Chapter 5 focuses on the fourth century, with discussions of the major players at Nicaea and its aftermath, including Arius, Alexander of Alexandria, Athanasius, and mediating positions. This is followed by the next stage in trinitarian developments, which involves the Cappadocians along with Ambrose and Augustine. Here is where what becomes Nicaean orthodoxy becomes fine-tuned.
While the debates of the fourth century focused on developing a trinitarian theology that affirmed the divinity of Christ, this was also a period in which pneumatology came to the fore. While the Holy Spirit is something of an afterthought in the creed of Nicaea, due to the efforts of Basil of Caesarea and the other Cappadocians, the doctrine of the Holy Spirit finally gets attention (Chapter 7). While Constantinople seemed to set in place an agreeable trinitarian theology, when it came to Christology, more work needed to be done. Thus, chapter 8 focuses on "The Word Made Flesh: Theologies of the Incarnation, Fourth-Eighth Centuries." In this chapter, beginning with the responses of the Cappadocians to Apollinaris, who was in many ways a successor to Athanasius, we see the debates that emerged over the need to bring together the humanity and divinity of Jesus into view. There wasn't complete unity on this matter, as we see with the responses to Chalcedon and the developments of this period involving Cyril of Alexandria, Nestorius, Maximus the Confessor, along with John of Damascus, among others.
Subsequent chapters explore atonement theologies (Chapter 9), Ecclesiology in North Africa (Augustine vs. the Donatists) (Chapter 10), Creation and evil, again in North Africa involving Augustine (Chapter 11), questions about free will, grace and election, from Origen to Augustine (chapter 12), a discussion of deification, monasticism, and mysticism (chapter 13), and finally, in chapter 14, a discussion of eschatology, from the early martyrs to the discussions of the restoration of all things.
At the conclusion of each chapter, Smith provides a reading list of both primary and secondary sources, so that readers can follow up on the discussion. Smith has fulfilled his purpose in offering the reader a history of early Christian theology, pointing us to the key figures and doctrines. This is a history of theology, so there are elements of the story that are not told here, except as they provide a context for doctrinal developments. But, as one trained in church history, I was very impressed by what he was able to accomplish here. I will keep it handy for future reference.
June 23, 2026
For anyone who has had the pleasure of being a student of Dr. Smith's, this book is a gift. It is the best of his Early Christian history class expanded to include figures from the Syriac tradition and recent advances in the study of Maximus the Confessor. What makes this book unique is the way that Dr. Smith has taken the best of his pedogogy, the analogies and examples that he knows connect with modern students, and incorporates them into his book. It makes the book more accessible and understandable to those who have only a slight background in the early church or have gotten lost in the maze of Trinitarian or christological debates of the 3rd and 4th century.
For all those who have not had Dr. Smith, this book is a great primer for early Christian thinkers. Dr. Smith intentionally vears away from analysis of the figures he records in favor just outlining the content of their thoughts. I can see this being a valuable reference for students, theologians, preachers, or anyone who wants an in depth understanding of early Christian thinkers.
For all those who have not had Dr. Smith, this book is a great primer for early Christian thinkers. Dr. Smith intentionally vears away from analysis of the figures he records in favor just outlining the content of their thoughts. I can see this being a valuable reference for students, theologians, preachers, or anyone who wants an in depth understanding of early Christian thinkers.
Displaying 1 - 2 of 2 reviews