Formation of Christian Theology, Volume 2, The Nicene Faith.
Norris, Frederick W.
FORMATION OF CHRISTIAN THEOLOGY, Volume 2, THE NICENE FAITH. By
John Behr. 2 vols. Formation of Christian Theology 2. Crestwood, N.Y.:
St. Vladimir's Seminary, 2004. Pp. 480. $31.95.
This brilliant work joins with the first of this series (The Way to
Nicaea [2004]) in presenting a new approach to the topic of doctrinal
development. As Behr describes, for centuries historical theology has
concentrated on short trinitarian and christological formulae as if they
were the overriding issues of the period. Rather, B. carefully and
convincingly argues, lived belief in the death and exaltation of Jesus
Christ, the One still to come, as contemplated within the church's
exegesis of Scripture, was the prime shaping force for Christian
liturgy, life, and thought, including doctrine. Living faith, not the
demands internal to systematic theology or philosophy, were the major
factors that shaped Christian doctrine.
B. provides a sensitive introduction to how he conceives his task,
then discusses "controversies and categories" and the
"theological background" provided by Methodius of Olympus,
Lucian of Antioch, and Pamphilus of Caesarea. After a chapter on
fourth-century councils, he studies Alexander, Arius, the Council of
Nicaea, Basil of Caesarea, Gregory of Nazianzus, and Gregory of Nyssa.
He deftly keeps his focus in view while he points out the differences
within this development.
I offer two caveats. First, B. inappropriately softens
Athanasius's violence. When Athanasius pleaded for Christians to
follow Christ's virtues, his own words ought to have called him to
account. Second, B. deals well with theology and economy in the Gregory
of Nazianzen's writings, but stumbles on a significant issue.
Several Gregorian passages not included in these volumes show that
Gregory speaks of a human subject in order not to ascribe weakness to
divinity (theology) and to make the human nature full and real
(economy). Gregory refused two sons and in some places two subjects as
B. indicates, but his view of Christ is more complex than B. suggests.
Timothy I of Baghdad (780-823), the East Syrian (Nestorian) Catholicos
of Baghdad, saw Gregory as their most useful theologian.
Everything considered, however, this is a masterwork. We
expectantly await the next volume. No library, patristic scholar, or
contemporary theologian should be without this one.
FREDERICK W. NORRIS
Emmanuel School of Religion, Johnson City, Tenn.
