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20th Century Theology: God & the World in a Transitional Age
The Theological Garden of the Twentieth century is a variegated spectacle of blooms - more so perhaps than any previous Christian century. As the century approaches its close, the time is right for surveying, describing, evaluating, and even projecting what seeds might germinate, grow and blossom in the soil of a new millennium.
Stanley Grenz and Roger Olson have written a sympathetic guide and critical assessment of the significant theologians and theologies of the twentieth century. Beginning with the Enlightenment and the foundations of twentieth-century theology in Kant, Schleiermacher, Hegel and Ritschl, the giants in twentieth-century theology are then brought up for Barth, Bultmann, Brunner, Tillich, Niebuhr, Rahner, Kung, Moltmann and Pannenberg. In addition, the influential movements of radical, process, liberation, Black, feminist, narrative and evangelical theology come under scrutiny and critical evaluation.
Stanley Grenz and Roger Olson have written a sympathetic guide and critical assessment of the significant theologians and theologies of the twentieth century. Beginning with the Enlightenment and the foundations of twentieth-century theology in Kant, Schleiermacher, Hegel and Ritschl, the giants in twentieth-century theology are then brought up for Barth, Bultmann, Brunner, Tillich, Niebuhr, Rahner, Kung, Moltmann and Pannenberg. In addition, the influential movements of radical, process, liberation, Black, feminist, narrative and evangelical theology come under scrutiny and critical evaluation.
393 pages, Hardcover
First published May 1, 1992
33 people are currently reading
191 people want to read
About the author
Stanley J. Grenz
54 books33 followersStanley James Grenz was born in Alpena, Michigan on January 7, 1950. He was the youngest of three children born to Richard and Clara Grenz, a brother to Lyle and Jan. His dad was a Baptist pastor for 30 years before he passed away in 1971. Growing up as a “pastor’s kid” meant that he moved several times in his life, from Michigan, to South Dakota, North Dakota, Montana and Colorado.
After high school Stan began his undergraduate studies in 1968 with the idea that he would become a nuclear physicist. But God had other plans for him, and in 1971, while driving home to Colorado after a visit with his parents in Oklahoma, he received a definite call into full time Christian ministry.
In 1970-1971 Stan traveled in an evangelistic youth team where he met Edna Sturhahn (from Vancouver, BC), who then became his wife in December, 1971. Both Stan and Edna completed their undergraduate degrees at the University of Colorado and Stan went on to receive his M. Div from Denver Seminary in 1976, the same year in which he was ordained into the gospel ministry. During the years of study in Colorado he served as a youth pastor and an assistant pastor. From Denver, Stan and Edna moved to Munich, Germany where Stan completed his Doctor of Theology under the mentorship of Wolfhart Pannenberg. Their son, Joel was born in Munich in 1978.
During a two-year pastorate (1979-1981) in Winnipeg, MB, where daughter Corina was born, Stan also taught courses at the University of Winnipeg and at Winnipeg Theological Seminary (now Providence Seminary). His full time teaching career began at the North American Baptist Seminary in Sioux Falls, SD (1981-1990). Those years were followed by a twelve-year (1990-2002) position as Pioneer McDonald Professor of Baptist Heritage, Theology and Ethics at Carey Theological College and at Regent College in Vancouver, BC. From 1996 to 1999 he carried an additional appointment as Professor of Theology and Ethics (Affiliate) at Northern Baptist Theological Seminary, Lombard IL. After a one-year sojourn as Distinguished Professor of Theology at Baylor University and Truett Seminary in Waco, TX (2002-2003), he returned to Carey in August 2003. In fall 2004, he assumed an additional appointment as Professor of Theological Studies at Mars Hill Graduate School, Seattle WA.
Stan has authored or co-authored twenty-five books, served as editor or co-editor for two Festschriften, contributed articles to more than two dozen other volumes, and has seen to print more than a hundred essays and an additional eighty book reviews. He had plans to write many more books. Two more of his books will appear in print within the next year.
In addition to writing and lecturing all around the world, Stan loved preaching. He admitted to “breaking into preaching” in some of his lectures. He served as interim pastor of several congregations and as guest preacher in many churches. He loved the Church, both locally and worldwide.
Stan wholeheartedly supported and encouraged his wife Edna in her pastoral ministry, her studies and in the enlargement of her ministry gifts. At First Baptist Church, he played the guitar and trumpet in the worship team and sang in the choir. He was proud of his children and their spouses, Joel and Jennifer and Corina and Chris, and delighted in his new granddaughter, Anika. Stan was a friend and mentor to many, always encouraging people to strive to new heights.
As a theologian for the Church Stan wrote from the deep, interior vision of the sure hope that we would enter into the community of God in the renewed creation. He articulated the reality of this new community as the compass for Christian theology: 'Now the dwelling of God is with human beings, and he will live with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.' (Rev. 21:3
After high school Stan began his undergraduate studies in 1968 with the idea that he would become a nuclear physicist. But God had other plans for him, and in 1971, while driving home to Colorado after a visit with his parents in Oklahoma, he received a definite call into full time Christian ministry.
In 1970-1971 Stan traveled in an evangelistic youth team where he met Edna Sturhahn (from Vancouver, BC), who then became his wife in December, 1971. Both Stan and Edna completed their undergraduate degrees at the University of Colorado and Stan went on to receive his M. Div from Denver Seminary in 1976, the same year in which he was ordained into the gospel ministry. During the years of study in Colorado he served as a youth pastor and an assistant pastor. From Denver, Stan and Edna moved to Munich, Germany where Stan completed his Doctor of Theology under the mentorship of Wolfhart Pannenberg. Their son, Joel was born in Munich in 1978.
During a two-year pastorate (1979-1981) in Winnipeg, MB, where daughter Corina was born, Stan also taught courses at the University of Winnipeg and at Winnipeg Theological Seminary (now Providence Seminary). His full time teaching career began at the North American Baptist Seminary in Sioux Falls, SD (1981-1990). Those years were followed by a twelve-year (1990-2002) position as Pioneer McDonald Professor of Baptist Heritage, Theology and Ethics at Carey Theological College and at Regent College in Vancouver, BC. From 1996 to 1999 he carried an additional appointment as Professor of Theology and Ethics (Affiliate) at Northern Baptist Theological Seminary, Lombard IL. After a one-year sojourn as Distinguished Professor of Theology at Baylor University and Truett Seminary in Waco, TX (2002-2003), he returned to Carey in August 2003. In fall 2004, he assumed an additional appointment as Professor of Theological Studies at Mars Hill Graduate School, Seattle WA.
Stan has authored or co-authored twenty-five books, served as editor or co-editor for two Festschriften, contributed articles to more than two dozen other volumes, and has seen to print more than a hundred essays and an additional eighty book reviews. He had plans to write many more books. Two more of his books will appear in print within the next year.
In addition to writing and lecturing all around the world, Stan loved preaching. He admitted to “breaking into preaching” in some of his lectures. He served as interim pastor of several congregations and as guest preacher in many churches. He loved the Church, both locally and worldwide.
Stan wholeheartedly supported and encouraged his wife Edna in her pastoral ministry, her studies and in the enlargement of her ministry gifts. At First Baptist Church, he played the guitar and trumpet in the worship team and sang in the choir. He was proud of his children and their spouses, Joel and Jennifer and Corina and Chris, and delighted in his new granddaughter, Anika. Stan was a friend and mentor to many, always encouraging people to strive to new heights.
As a theologian for the Church Stan wrote from the deep, interior vision of the sure hope that we would enter into the community of God in the renewed creation. He articulated the reality of this new community as the compass for Christian theology: 'Now the dwelling of God is with human beings, and he will live with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.' (Rev. 21:3
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Displaying 1 - 25 of 25 reviews
May 28, 2012
This is a textbook genre. It covers the territory and gives the information in a clearly organized format. This is what textbooks should do. While it weaves in basic themes and organizing principles, it is not so much a story as a classification system. This is okay. More than okay. But it does not have the narrative feel of Roger Olson's The Story of Christian Theology, a volume I have read at least four times.
The word is that Olson will be soon updating this work to include more reflection on postmodernism.
The basic organizing principle of the work is the tension between God's transcendence and immanence. 20th century theology is essentially in Olson's view an exercise in immanence, with some rare exceptions, like Karl Barth. The rails on which 20th century theology runs were set by Immanuel Kant, who asserted that we can know only in a way that humans know. Our categories of knowing are internal to us so that we cannot stand outside of ourselves, as it were, and know objectively what something is in and of itself. In other words, the world of the transcendent is cut off from us. We are all phenomenologists. We can't penetrate the noumenal. God has to come down to us in human experience.
The older classical tradition assumed the availability of the transcendent. This note has an uncertain ring in the 20th century.
I am not a Kantian. But I try to take seriously his epistemological humility. We know, and we know truly. But we do not know as God knows. And that would seem to mean that our theological systems should express some sense, if not of tentativeness, then at least the best we can do thus far. The refusal of the church to take seriously post-Kantian developments means that it is not in dialogue with some of the questions modern man poses to the faith. Some Evangelicals will look at all this as just more evidence of sin but the modern struggle with certainty is a human question. It rises out of us and is not a mere shaking of the fist in the face of God. It could be and in some cases is. But it is not necessarily so.
In this way Olson's and Grenz's work is an introduction to the 20th century and not just its theology.
The word is that Olson will be soon updating this work to include more reflection on postmodernism.
The basic organizing principle of the work is the tension between God's transcendence and immanence. 20th century theology is essentially in Olson's view an exercise in immanence, with some rare exceptions, like Karl Barth. The rails on which 20th century theology runs were set by Immanuel Kant, who asserted that we can know only in a way that humans know. Our categories of knowing are internal to us so that we cannot stand outside of ourselves, as it were, and know objectively what something is in and of itself. In other words, the world of the transcendent is cut off from us. We are all phenomenologists. We can't penetrate the noumenal. God has to come down to us in human experience.
The older classical tradition assumed the availability of the transcendent. This note has an uncertain ring in the 20th century.
I am not a Kantian. But I try to take seriously his epistemological humility. We know, and we know truly. But we do not know as God knows. And that would seem to mean that our theological systems should express some sense, if not of tentativeness, then at least the best we can do thus far. The refusal of the church to take seriously post-Kantian developments means that it is not in dialogue with some of the questions modern man poses to the faith. Some Evangelicals will look at all this as just more evidence of sin but the modern struggle with certainty is a human question. It rises out of us and is not a mere shaking of the fist in the face of God. It could be and in some cases is. But it is not necessarily so.
In this way Olson's and Grenz's work is an introduction to the 20th century and not just its theology.
April 27, 2020
Olson and Grenz undertake the ambitious task (especially for 1992) of weaving together a narrative-dialogical presentation of twentieth century theology, encompassing mainline and evangelical Protestantism together with progressive Roman Catholicism. On the whole, they have produced a fascinating account and a helpful review of relevant theologians and their most significant publications. But man, this book is a slog to read through. The authors could have accomplished their task in about 80% of the pages actually published.
Using the twin concepts of divine transcendence and divine immanence as an interpretive/organizational rubric, the authors propose the unbalanced focus on immanence throughout the twentieth century, with flashes of transcendence (e.g., Barth, Pannenberg, Moltmann, Henry, Ramm) interspersed at points, has both dominated the century and largely spoiled theology. On pages 266-267 they summarize the theme of twentieth century theology: “That God suffers is almost a truism in contemporary theology. In a single theological generation the traditional doctrine of God’s impassability has been overturned, so that it is now almost heresy to reassert it.” They end on a note of optimism that the rise of postmodernism will inspire a new vitality in evangelical theology. I’m not sure that ensuing history has borne out that prediction/hope. On the contrary, the best of worldwide Christianity has engaged in retrieval and development of a classical theological tradition once thought lost.
Using the twin concepts of divine transcendence and divine immanence as an interpretive/organizational rubric, the authors propose the unbalanced focus on immanence throughout the twentieth century, with flashes of transcendence (e.g., Barth, Pannenberg, Moltmann, Henry, Ramm) interspersed at points, has both dominated the century and largely spoiled theology. On pages 266-267 they summarize the theme of twentieth century theology: “That God suffers is almost a truism in contemporary theology. In a single theological generation the traditional doctrine of God’s impassability has been overturned, so that it is now almost heresy to reassert it.” They end on a note of optimism that the rise of postmodernism will inspire a new vitality in evangelical theology. I’m not sure that ensuing history has borne out that prediction/hope. On the contrary, the best of worldwide Christianity has engaged in retrieval and development of a classical theological tradition once thought lost.
April 16, 2011
A good summary of theology in the 20th century. It takes the view that theology should be done in the balance between divine immanence and divine transcendence. It is a good sequel to Olson's "The Story of Christian Theology", although I enjoyed "The Story of Christian Theology" a bit more.
March 2, 2018
This was an incredibly informative, infuriating textbook. These two authors document the descent of theology (the sacred and doxological task of studying the living God) into mere intellectual games. Philosophers creating their own unique technical terminology to describe their system with words in common use, who then get upset when they are misunderstood, and theologians who plunge headlong into innovation for innovation’s sake (or rather, for the sake of playing the academic, intellectual games). This is largely he story of theology in the 20th century.
Grenz and Olson use the relationship between divine transcendence and divine immanence as their primary rubric for understanding the different theological strands post-Enlightenment. They argue that the traditional transcendence-immanence understanding that the Enlightenment abandoned is the most pressing concern for post-Enlightenment theology. But I can’t help but wonder if the more pressing matter is simpler: biblical authority (specifically in relation to epistemology). They cite biblical authority and epistemology as a byproduct of any given theological system’s conception of transcendence-immanence, but I wonder if this is a case of swapping cause and effect.
Grenz and Olson basically conclude with an optimistic shrug: we still haven’t figured out transcendence-immanence, but evangelicalism has taken us a step in the right direction. Their primary object to Carl F.H. Henry’s proposed solution to that tension, however, is that Henry apparently didn’t include enough continuity between what he taught and what could be benefited from Enlightenment and post-enlightenment thought. Essentially, Henry doesn’t solve the problems raised by the intellectual movements of the modern era, he simply went back in time. To which I respond, who cares? Why should we be expected to incorporate bad thinking just because it’s part of our western intellectual history? Henry saw problems with a foundation laid in the 17th-18th century that most other theologians built on. If the foundation is bad, the entire edifice is compromised (of course, nothing is *that* simple, and common grace exists: theologians were inconsistent with their shoddy foundation, and, praise God, produced worthwhile contributions). But it’s silly to wrong Henry for saying, “This foundation is bad. The one we had before is better.”
Grenz and Olson use the relationship between divine transcendence and divine immanence as their primary rubric for understanding the different theological strands post-Enlightenment. They argue that the traditional transcendence-immanence understanding that the Enlightenment abandoned is the most pressing concern for post-Enlightenment theology. But I can’t help but wonder if the more pressing matter is simpler: biblical authority (specifically in relation to epistemology). They cite biblical authority and epistemology as a byproduct of any given theological system’s conception of transcendence-immanence, but I wonder if this is a case of swapping cause and effect.
Grenz and Olson basically conclude with an optimistic shrug: we still haven’t figured out transcendence-immanence, but evangelicalism has taken us a step in the right direction. Their primary object to Carl F.H. Henry’s proposed solution to that tension, however, is that Henry apparently didn’t include enough continuity between what he taught and what could be benefited from Enlightenment and post-enlightenment thought. Essentially, Henry doesn’t solve the problems raised by the intellectual movements of the modern era, he simply went back in time. To which I respond, who cares? Why should we be expected to incorporate bad thinking just because it’s part of our western intellectual history? Henry saw problems with a foundation laid in the 17th-18th century that most other theologians built on. If the foundation is bad, the entire edifice is compromised (of course, nothing is *that* simple, and common grace exists: theologians were inconsistent with their shoddy foundation, and, praise God, produced worthwhile contributions). But it’s silly to wrong Henry for saying, “This foundation is bad. The one we had before is better.”
November 9, 2018
Olson provides an intriguing read in what he considers be to be the central challenge in articulating the nature of God from theologically Christian worldview, that is, the conundrum that exists between God's immanence and His transcendence. Olson attempts to show how Christian theologians from the Enlightenment to our modern times tried to reconcile these two seemingly disparate aspects of God's nature.
He engages with such philosophical and theological personalities as Hegel, Ritschl, Bultmann, Niebur, Tillich, Bonhoeffer, Moltmann, Rahner Ramm, and engages with varying theologies as Process, Liberation, and Feminism.
An excellent read for one who seek to understand the central issue theologians tried to resolve respecting both God seeming absence and presence in the history, the major players who sought a resolution, and how they articulated their views. Olson supplies his own critical evaluation after each section.
This book is a must read for anyone seeking to understand how God was understood throughout modern history, the thoughts of major players in the field of theology, and how it affects our understanding of God today.
He engages with such philosophical and theological personalities as Hegel, Ritschl, Bultmann, Niebur, Tillich, Bonhoeffer, Moltmann, Rahner Ramm, and engages with varying theologies as Process, Liberation, and Feminism.
An excellent read for one who seek to understand the central issue theologians tried to resolve respecting both God seeming absence and presence in the history, the major players who sought a resolution, and how they articulated their views. Olson supplies his own critical evaluation after each section.
This book is a must read for anyone seeking to understand how God was understood throughout modern history, the thoughts of major players in the field of theology, and how it affects our understanding of God today.
July 3, 2021
I just finished "20th Century Theology," by Grenz and Olson.
I found this highly interesting. Commenting upon theologians of the 20th century, the writers began with the enlightenment. From there they worked through all of the 19th century liberal Protestantism/historical Jesus theologians. Then in light of all that they classified all schools of thought and the thinkers per transcendent or immanent beginning in the year 1914 (because of WW1; but really in 1920 because of the release of Barth's commentary on Romans). Everyone got worked over: neo-orthodox, neo-liberal, theology of hope, liberation, narriative, neo-catholic (Roman), fundy and Evangelical. It was an awesome ride. But due to it having been published in 1993, I wonder what tone it would have taken if it would have been written in 1994, after the release of The Openness of God.
I find historical theology very interesting and this book, and the structure it was written in, really accommodated.
I found this highly interesting. Commenting upon theologians of the 20th century, the writers began with the enlightenment. From there they worked through all of the 19th century liberal Protestantism/historical Jesus theologians. Then in light of all that they classified all schools of thought and the thinkers per transcendent or immanent beginning in the year 1914 (because of WW1; but really in 1920 because of the release of Barth's commentary on Romans). Everyone got worked over: neo-orthodox, neo-liberal, theology of hope, liberation, narriative, neo-catholic (Roman), fundy and Evangelical. It was an awesome ride. But due to it having been published in 1993, I wonder what tone it would have taken if it would have been written in 1994, after the release of The Openness of God.
I find historical theology very interesting and this book, and the structure it was written in, really accommodated.
July 3, 2020
Grenz and Olson are fine scholars and do a good job summarizing the thoughts of complex thinkers on an economy of words. This is a helpful source to consult to get the major contributions of a variety of thinkers in a couple pages. Their paradigm of analyzing every author on a spectrum of God's transcendence and immanence is helpful at points, but a bit of a stretch at other points.
What frustrates me about volumes like this is what qualifies a thinker for inclusion in the theology of a century. Most thinkers included produced volumes of thought but would not be able to be a member in good standing in a local evangelical church. Over half of them could fairly be called "apostates writing theology." I find we do history of theology very differently for recent centuries compared to the first 1500 years of the church.
What frustrates me about volumes like this is what qualifies a thinker for inclusion in the theology of a century. Most thinkers included produced volumes of thought but would not be able to be a member in good standing in a local evangelical church. Over half of them could fairly be called "apostates writing theology." I find we do history of theology very differently for recent centuries compared to the first 1500 years of the church.
October 22, 2022
This would have been more accurately titled "20th century protestant theology in Europe and North America with a little bit about South American liberation theology and a nod to two Catholic theologians who were basically protestants", but I can see why they chose something shorter. Very little of this book addresses how theology informs praxis, but maybe that's because so much theology want intended to affect praxis.
Still, the writing is generally clear and concise, and they cover a lot of material in a relatively short volume.
If anyone is interested, I wrote a response to say how I think Latter-Day Saint theology views each of the conclusions reached by the various thinkers profiled here, but you'd need the book to refer to the page numbers I cited.
Still, the writing is generally clear and concise, and they cover a lot of material in a relatively short volume.
If anyone is interested, I wrote a response to say how I think Latter-Day Saint theology views each of the conclusions reached by the various thinkers profiled here, but you'd need the book to refer to the page numbers I cited.
November 12, 2018
Very interesting, but information heavy. This is definitely not a leisurely read. However, it does give great insight to the current state of Christianity by closely detailing the 20th century transitions in theology.
May 15, 2020
At times a very bias depiction of certain theological movements. This book frequently shows its cards by the use of the term "uncritical". It looks to be a stand in for a movement they author has issues with.
April 1, 2024
20th Century Theology is a helpful overview of the theological personalities and movements that arose in the prior century. The book provides a solid historical background for the beginning of the 1900s, and it clearly outlines the themes of God's transcendence and immanence. It provides insights regarding systems of thought that no longer exist but continue to have a lasting, and therefore relevant, influence on modern thought.
The book is not extensive. The authors have taken the heroically impossible task of condensing a person's lifework into less than 15 pages. As a result, some of the more complicated theologies are difficult to understand. This is not an fault of the authors. It is simply the nature of the book and the theologies it reflects on.
However, some things are left to be desired. The issue of theological authority following the Enlightenment, which severed the chord connecting the Bible to God as author, is largely implicit. In it's neutrality, the book treats all theologians equally. Subsequently, there is something laudible and something negative about each person, even if positive and negative are identical or intimately connected.
Perhaps the most egregious fault is the authors' tone towards traditional Christianity. Orthodoxy is regularly criticized and deemed outmoded, while heresy is occasionally lauded as noble. Such a message is simply unacceptable and frankly undermines the book's credibility for orthodox readers.
The book is not extensive. The authors have taken the heroically impossible task of condensing a person's lifework into less than 15 pages. As a result, some of the more complicated theologies are difficult to understand. This is not an fault of the authors. It is simply the nature of the book and the theologies it reflects on.
However, some things are left to be desired. The issue of theological authority following the Enlightenment, which severed the chord connecting the Bible to God as author, is largely implicit. In it's neutrality, the book treats all theologians equally. Subsequently, there is something laudible and something negative about each person, even if positive and negative are identical or intimately connected.
Perhaps the most egregious fault is the authors' tone towards traditional Christianity. Orthodoxy is regularly criticized and deemed outmoded, while heresy is occasionally lauded as noble. Such a message is simply unacceptable and frankly undermines the book's credibility for orthodox readers.
November 28, 2013
With brilliant clarity, Grenz and Olsen have outlined the mysterious world of theology during the 20th century. In an age where such academics seem to be in the shadows of the bright hope of scientific and humanistic progress this book is desperately needed. The Church in particular has bought into the fundamentalist ethic of simply ignoring the obscurantist ramblings of academia. What do these things have to do with scripture? Anyone who reads this book will see that it has everything to do with the state of the church today. In choosing to ignore liberal and conservative developments among theologians throughout the twentieth century, Christians have only let themselves be unknowingly carried away by the tides of the age in which they live.
September 3, 2010
Grenz and Olsen do a solid job presenting the major trends in theology throughout the twentieth century. They present the various theologies as each wrestling with the balance of the transcendence and immanence of God. If you ever wanted to learn a but more about the points and impact of neo-orthodoxy (Barth, Bultmann), liberalism (Tillich), process theology, theology of hope (Moltmann, Pannenberg), liberation theologies and more, this is a good book to check out.
December 29, 2018
Great textbook for introducing the key figures and broad strokes of modern theology. Organized around each theologian's response to the tension between divine immanence and transcendence. While this does shoehorn each theologian, it also provides a helpful matrix for beginners to understand and compare modern theological figures and movements. Olson has written an updated and expanded version, but it is organized around a different matrix.
January 15, 2008
Good overview of theological trends in the last 150 years. I got annoyed with the constant reference to the imbalance between God's transcendence and immanence in theology. Good though in helping one understand the cultural context within which various theologians were born.
June 9, 2025
This is a solid overview of theological reflection and thought in the last 150 years. It's a perfect example of how useful it is to understand past thought and thought development, especially in order to understand present trends.
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October 24, 2012Excellent overview of trends and their origins with a large portion dedicated to the shift from transcendence to immanence and how we should engage in light of these themes. I appreciate studying theology more!
March 13, 2008
A great resource for begining to understand the major movers of 20th century theology. Well written; thorough and yet approachable.
September 8, 2011
Sometimes it is hard to grasp the actual concepts of the particular theologian's theology, who is being discussed, without giving concrete examples of that theology in action or in the world.
November 13, 2012
Really enjoyed this book. It's a great summary of 20th century theology. A discussion on Facebook reminded me about it.
February 26, 2013
Certainly a very helpful resource that is edited quite well.
April 8, 2013
Excellent introduction to the most important streams within the 20th century theology. I miss though postmodern theology.
November 22, 2014
Grenz & Olson do a great job of delineating the features and transitions of theology in the 20th century, using transcendence/immanence as a templated spectrum.
July 11, 2015
A good summary of some of the major theologians of the 20th century. Not sure I like their transcendence/immanence framework though.
September 23, 2016
Extremely helpful for understanding the contours of the proliferation of theology in the 20th century.
Displaying 1 - 25 of 25 reviews