In Protestant circles, medieval Christianity typically represents the least understood period in church history. This is unfortunate. As those who profess belief in the unity of the church across both space and time, Protestants benefit from exploring the nature of Christianity in the Middle Ages, tracing continuities and discontinuities with what preceded and succeeded the period.
A recent treatment of Christianity in the Middle Ages is Kevin Madigan’s Medieval Christianity: A New History (New Haven, CT: Yale University Press, 2015; source: publisher). In Medieval Christianity, Professor Madigan of Harvard Divinity School offers a fresh historical account of Christianity in the medieval era, seeking to maintain several traditional themes in histories of the Middle Ages while making good on historical research that has furthered our understanding of the topic since R. W. Southern’s landmark 1970 volume, Western Society and the Church in the Middle Ages. And he has done so with an intentionally narratival delivery (xix).
As summer is fast approaching, here are the books on my shelf waiting to be read!
1. Irena Backus, Leibniz: Protestant Theologian
Though best known for his philosophy, Backus offers a different perspective by examining Leibniz’s theology. Backus works through the relationship of Leibniz’s Lutheran theology and his philosophy, leading up to the Enlightenment.
I’m pleased to announce that The Biblical Accommodation Debate in Germany: Interpretation and the Enlightenment will be published by Palgrave Macmillan. Since the days of the Enlightenment, one of the most significant aspects of interpreting the Bible has been the question of how God accommodated his revelation to humanity. Since God is infinite and humans are finite, God had to somehow communicate with his creatures in a way they could understand. Ever since the time of Augustine, accommodation has been a crucial doctrine for interpreters of the Bible who also seek to understand the Bible’s authority, and it remains so today. However, the contemporary discussion of the doctrine is hampered by an ignorance of its history and how a seventy-five-year debate reshaped accommodation for the modern era. My book aims to redress this misunderstanding.
In this book I set out to fill a lacuna in the history of biblical interpretation. To date, there is no work on the doctrine of accommodation during the Enlightenment. Given that eighteenth-century Germany witnessed the greatest concentrated discussion of accommodation, all in the context of historical criticism, this void in the history of biblical interpretation is quite unfortunate. My book meets this need by examining the accommodation debate of 1761–1835 in conjunction with the German Enlightenment and the rise of historical criticism.
The history of the church is long. Unfortunately, our modern reception often goes through a Marcionian filter that weeds out vast portions of our heritage. Particularly, the church fathers are neglected due to their unfamiliarity or refusal to fit nicely into our evangelical box.
Bryan M. Litfin’s Getting to Know the Church Fathers: An Evangelical Introduction (Baker Academic, 2016, 2nd ed.; source: publisher) attempts to reverse this trend. The focus of the work is to introduce the church fathers to a wide evangelical audience. For Litfin, the key to understanding the church fathers is to look beyond just a doctrinal treatment of the fathers, but also to learn of their context and how they lived out their theology.
Augustine is a common source for any discussion of the Trinity. It helps that he wrote a book called On the Trinity. For good or bad, the consensus understands Augustine as a pivotal figure in early Trinitarianism, especially in a post-Nicene context.
The Donatist controversy is not discussed at quite the same level as Augustine and the Trinity, but is a common area of Augustine studies. Geoffrey G. Willis wrote on the issue, and the matter is addressed in any of the standard biographies. What we do not see often is a study that combines the two.
Adam Ployd’s Augustine, Trinity, and the Church (Oxford, 2015; source: publisher) falls in line with works on the relationship between the Trinity and the church. Examples of such studies are Miroslav Volf, After Our Likeness: The Church as the Image of the Trinity and Jürgen Moltmann, The Trinity and the Kingdom. Ployd’s study is not a progression of Volf or Moltmann, for to do so would be anachronistic. Rather, Ployd takes a look at Augustine within his post-Nicene context.
It is hard to imagine a single text more influential than the Confessions. Of course there is the Bible or the Declaration of Independence, but, Confessions rivals any text apart from divine revelation or nation forming documents.
Contributing to the allure of the Confessions is the autobiographical nature of the work. Not entirely an autobiography, the first half recounts Augustine’s life. Secondly, there is a diversity of disciplines which are attracted to the Confessions. One only has to look at Rousseau’s Confessions to witness these two factors.
These elements are also present in Augustine’s Confessions: Philosophy in Autobiography (Oxford, 2014; source: publisher). The perspective of these philosophers provides a welcome contribution to the study of Augustine’s Confessions.