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Theology for the 1980s
By John Carmody
Philadelphia, Westminster, 1980. 192 pp. $9.50.

This readable book offers the kind of glimpse into the theological future available only to those of considerable current knowledge. The author argues that the concerns of the 1980s will reflect the major areas of theological interest identified in the immediate past. This is its main content, a survey of recent theological literature, primarily Protestant and Roman Catholic. Attention to Orthodox writing is limited, but this probably is an accurate reflection of the state of such publication in this country.

Beyond an engaging style, what makes this survey interesting is the organizing principle. The categories of Eric Voegelin-nature, society, self, and God-are supplemented (since this is explicitly a survey of

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Christian theology) with Christology. And besides offering an organizational pattern for the chapters, these categories also provide a critical yardstick for theological adequacy. Further, the author intentionally handles the categories as a means to keep the various sections in touch with the corresponding "zones" of the reader's life in a stimulating way.

The introductory chapter is a brief state of the discipline, outlining major lines of development in the twentieth century, then surveying recent developments in theological method. This situates the Voegelin material, which, in turn, forms a framework for the book itself.

In each category, the topic is presented in dialogue with alternate interpretations. For example, in the chapter dealing with society, Langdon Gilkey ("distinctively theological") converses with William A. Clebsch ("humanistic"). Once he clarifies the various ways that writers present the Western tradition of Christianity, the author then juxtaposes these with a problem in contemporary culture. For example, the work of Robert Coles is included, who illustrates that " 'history' and 'culture' are more confounding and mysterious than many theologians can hope to realize" (p. 70).

The second major section of the chapter treats ecclesiological issues. Here analysis of significant contributions from the Roman Catholic, Orthodox, and Protestant perspectives leads Carmody to conclude that "ecclesiology, then, has recently been agitated by a number of ecumenical issues that have pressured all theologians to reflect more deeply on both the essential nature of the church and its political articulation of this nature-'church order' " (p. 76). Since the major social issue is justice, the third and final section of this chapter treats liberation and human rights.

Particularly thought-provoking sections are those on science and religion in the chapter on nature, and on sex and work in the chapter on self. The chapters dealing with God and Christology are also solid and complete. The last chapter offers Carmody's theological agenda. He concludes:

From the poisoning of the mother's milk to the ontology of human defiance, (theology) must conceive of itself as nothing less than a faith commitment to Jesus. Against the central problem of our human tendency to inhumanity, it must delineate God's solution anew. The only power stronger than false love is the true love that God actually is. Thus, the only alternative to denaturing is supernaturing: to be human we must be divinized. This is a very old reading of the Christian story, as old as II Peter 1.4 and the theology of Athanasius.

More academically, the theology of the 1980s ought to take pains to cover all five of the reality zones, showing how there is a system and connectedness implicit in sustained theological reflection, how all the principal parts are relational (p. 171).

His suggestions for the theologian are "radical contemplation and a radical politics" (p. 172). I, for one, would like a more complete development of both these ideas.

This book is a handy compendium for students, clergy, or teachers

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who might benefit from a one-volume assessment of the theological developments of the last decade. In its organization and methodology, it offers food for thought for the theologian and outlines possibilities for future work.

Mary Ann Donovan, S.C.
Jesuit School of Theology
Berkeley, California