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The reality of the West’s post-Christendom, multiethnic, multicultural context has meant that, more than ever, Christians face questions posed not simply by the existence of other religions, but also by their apparent flourishing. If secularization is alive and well, then so too is society’s sacralization. Hence, a theology of religions is arguably the most significant concern confronting Christian mission and apologetics in the twenty-first century.
There has been little evangelical theology offering a detailed, comprehensive, and biblically faithful analysis not only of the question of salvation but also questions of truth, the nature and history of human religiosity, and a host of other issues pertaining to Christian apologetics and contextualization amid religious pluralism. In Their Rock is Not Like Our Rock, lecturer and vice principal of Oak Hill College in London, Daniel Strange, explores these issues and offers the beginning of a theology of other religions.
- Sales Rank: #99370 in Books
- Brand: HarperCollins Christian Pub.
- Published on: 2015-02-03
- Released on: 2015-02-03
- Original language: English
- Number of items: 1
- Dimensions: 9.02" h x .98" w x 5.98" l, .90 pounds
- Binding: Paperback
- 384 pages
Review
Deeply learned, theologically solid, well-informed in anthropology, this riveting study will guide the reader into the best ways to evaluate the religions of the world. Standing on the shoulders of Hendrik Kraemer and J. H. Bavinck, Dr Strange illuminates both the spiritual longings of people in different religions and their need for the gospel of Jesus Christ. -- William Edgar, , Professor of Apologetics, Westminster Theological Seminary
Thoughtful, nuanced and biblically faithful evaluations on the role of other religions are unfortunately rare. Strange fills an important gap by offering us a bold but humble perspective on other religions, repristinating the thought of J. H. Bavinck and Hendrik Kraemer for a new day. . . . Even those who are not Reformed or entirely convinced will be challenged and provoked and helped by Strange’s contribution. . . . This crucially important book should be read by missionaries, professors, pastors, and all those who teach the word of God and who long to see God’s name praised among the nations. -- Thomas R. Schreiner, , Professor of New Testament Interpretation, Southern Baptist Theological Seminary
Most helpful customer reviews
15 of 16 people found the following review helpful.
Strange’s efforts should become essential reading for future Reformed theologians.
By A&J Torrey
“It is not enough to say what other religions are not: we must know what they are, for this affects our missiology and praxis” —Daniel Strange
How is a Christian supposed to talk with an individual deeply committed to another religion? How is the Christian to appropriately respect a person’s religious convictions while holding to the exclusivity of salvation found in Jesus Christ? How should a Christian relate the details and nuances of another religion to the truth claims of Christianity? It is for questions such as these that Daniel Strange tries “to develop and deploy a biblically rich and nuanced theology of religions” (32). This effort culminates in Their Rock Is Not Like Our Rocks.
Their Rock starts with some clarifying bluntness. Strange states, “evangelical theology of religions has been stunted in its growth” (32). He believes this has occurred due to justified, but nevertheless over-focused, defenses of “the exclusivity and uniqueness of Christ” and “questions of soteriology” (32). Other religions have been properly excluded but not explained. Quoting Peter Leithart, Strange provocatively asks ”Can Christians make theological sense of the persistence of Islam? Can we fit them into our story?” (32). If these questions sound strange or misplaced to evangelical ears then Strange’s observations are confirmed. In a growingly pluralistic world, evangelical theology needs not only explain Christianity but also the religions it interacts with in its gospel mission. It is within this evangelical framework, and focus on missions, that Strange provides a theology for other religions. This theology includes a look at their origins (chapters 3 & 4), the roots of idolatry (chapter 5 & 6), the gospel as subversion fulfillment (chapter 7 & 8), and pastoral perspectives and concerns (chapter 9).
A systematic theologian in nature, Strange finds himself with the task of harmonizing many different fields outside of his direct expertise. Acknowledging this fact, Strange utilizes the works of other theologians frequently. He even included valuable insights from those that he ultimately criticizes (this is best demonstrated in chapter 5 on idolatry and the Divine name). An evangelical exclusivist, Strange also speaks from a specifically Reformed, presuppositional, and missional position that leans heavily on the works of Hendrik Kraemer and J.H. Bavnick. Strange uses these men’s exegesis, theological synthesis, and concern for missions to provide significant depth to many subjects and passages.
Strange starts his theology of religions in traditional places. By correlating Acts 17:22-31 with the biblical history in Genesis 1-11, Strange lays out a set of presuppositions about creation and God as Creator. This interaction has many important points but none more crucial than the fall and “false faith” (72-78). It is this concept of false faith along with the idea of “remnantal revelation” (chapter 3) that begins to clear that path for a “genesis” of other religions. Strange argues that from Adam to Noah God’s revelation was both general and special in that it came directly from God unto all mankind. This revelation was passed down and was the remnental revelation prevalent at the tower of Babel. Strange argues for this remnental revelation using both theological reflection and “prisca theologia” (103-120). This section, and its inclusion of presuppositional thought from Cornelius Van Til, explains the convolution of remnental revelation into different religions via the confusion of language and idols at the tower of Babel (chapter 4).
After this discussion, studying post-Babel and patriarchal religion centers around the pluralistic-exclusivist debate that exists even among evangelicals (chapter 5). It is here that Strange incorporates some fine theologians, with a special nod to C. J. H. Wright, to provide critical insights to patriarchal understanding of YHWH and pre-Exodus pluralism (157-183). The involvement of these progressive theologians and Strange’s subsequent critical analysis builds a theology against pluralism that avoids superficiality or shallowness. This sets the important tone for salvation by faith in Christ against the inclusivist theologies of evangelicals such as Amos Yong and Clark Pinnock (chapter 6).
As Strange returns to the missional nature of his theology of religion the thinking of Van Til again takes center stage. The presupposition that other religions are working on “borrowed capital” from the true God is crucial to presenting the gospel in this context (chapter 7). It is here that Strange explains the ideas of the Christ’s gospel subversiveness (268-270) and fulfillment (270-273). The gospel of Christ stand opposed to the perversion of revelation in other religions while actively fulfilling the residual elements of true revelation. This is the fruit of Strange’s work and is immensely practical. After some time explaining ecclesiological contextualization (chapter 8), Strange provides an example of this gospel subversion-fulfillment for Sunni Islam (294-300). Without Van Til’s idea of remnental revelation, or imago Dei, these elements would be less convincing. It is worth noting the Christians of different epistemologies may struggle to grasp or agree with everything Strange presents at this point.
Strange concludes Their Rock with a chapter on the purpose of other religions (chapter 9). This is to answer the practical question “Why does God permit false religions?” Despite the entirety of Strange’s thought being distinctly Reformed, this chapter displays the more familiar Reformed doctrines of soteriology and predestination. Though insightful, the reliance on Reformed thought from Romans 9-11 will provide a major split for some evangelical readers.
In conclusion, Their Rock Is Not Like Our Rock is a tour-de-force of Reformed theology towards other religions. It may considered subversive to shallow evangelical thought in its willing to address the critical analysis of more pluralistic theologians. It addresses the important questions of other religions within the realm of Scripture. Strange successfully expands the evangelical tradition without giving up exclusivity. Coupled with shedding light on old Reformed teaching as well as more modern thought, Strange’s work paves the way for future discussions (something he specifically calls for in his concluding thoughts pp. 335-338). Strange’s efforts should become essential reading for future Reformed theologians.
Disclosure of Material Connection: I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission's 16 CFR, Part 255: "Guides Concerning the Use of Endorsements and Testimonials in Advertising.
9 of 10 people found the following review helpful.
INTERVIEW WITH AUTHOR
By David George Moore
Moore: What does it mean that you lecture on “public theology”?
Strange: Great question. When I took the post I didn’t really know what it was, and if I’m to be honest, neither did the college! They just had a gut feeling that it needed to be covered. Ten years on, I think they’ve been vindicated. John Bolt’s definition is as helpful as any when he talks about public theology being “the careful, theological thinking about why and how Christians should bear witness in the public square. Included here are questions about how a believer personally relates to public institutions, how Christians think about the best way public order should be constituted, how and to what extent a Christian should strive to influence public policy…it is useful to use the term ‘public theology’ to indicate those aspects of theological reflection that are intentionally directed to the interface between the Christian faith and public life, understood now as the equally intentional efforts of life in the public civic community, a community shared by many who do not share our faith.”
Given I teach in a seminary, my Evangelical Public Theology module is focused on how public theology relates to those going into church leadership and ministry. There are lots of thorny questions to reflect upon: How can gospel ministers best disciple their people in the vocations to which God has called them? What is the responsibility of church as church to their community as distinguished from Christians in the world? What’s the relationship between evangelism and social action? How do themes of continuity and discontinuity (between creation and new creation, between Old Testament Israel and the church, between now-and-not yet) shape our public engagement.
Moore: Give us a feel for some of your main goals in writing Their Rock is not Like our Rock
Strange: Both within the academy and the church, ‘religion’ is not going away. Therefore the discipline known as the ‘theology of religions’ has never been more relevant and urgent. In my autobiographical prologue to the book, my own life and ministry has been surrounded by questions posed by religious diversity. I wanted to write something substantial from a conservative evangelical position that was not just looking to critique pluralism, or inclusivism and which I think has been done well elsewhere. I also didn’t want to focus too much on the ‘salvation’ question, not because it’s not of central importance, but because I feel I have dealt with this in previous writings especially my doctoral thesis The Possibility of Salvation Among the Unevangelised. Rather I wanted to write a constructive theology which asked questions about the existence of other religions: what are they, where do they come from, how does the gospel relate to them, what’s their purpose in God’s plan. I wanted to be ambitious in pulling on lots of theological disciplines: biblical studies, systematics, missiology etc. In that sense I wanted to provoke specialists in their fields to build on the work of the book and push it further. As I say in the introduction, in terms of theological sophistication and nuance with regards to the theology of religions, and with notable exceptions, we are long way beyond some other Christian traditions.
Moore: Who is your book geared to reach?
Strange:The book is for Christians. It is on the more meaty academic side but I know from early reviews and comments, that ‘non-academics’ have benefitted from reading it. Therefore I really hope pastors, leaders all those interested in theology will benefit from it. It will take some perseverance in places but I think it pays off. As alluded to above, I would love biblical studies specialists to engage with some of my exegesis and biblical theological framework. In particular I would love missiologists and those engaged on the front-line with Muslims, Hindus, Buddhists, Sikhs etc. to take my ‘subversive fulfilment’ model (if they agree with it) and apply it those whom they encounter daily.
Moore: If I am not in the Protestant Reformed camp theologically, or if I am part of the Roman Catholic or Orthodox tradition, will I benefit from reading your book?
Strange: I am quite explicit in the opening chapters of the book about the confessional stance I inhabit and the theological methodology I am employing. We all come from somewhere I want to get this on the table. Does this mean the book has nothing to say to those who are not Reformed Evangelicals? I hope not. As a systematic theologian I want to show how our theology of religions is build out of other basic theological materials: the doctrine of humanity, doctrine of sin etc. Moreover, whatever one’s doctrine of Scripture, I would hope that all would have some place for discussing relevant texts and frameworks. My Roman Catholic PhD supervisor Prof. Gavin D’Costa inhabits a very different theological paradigm but we have been able to discuss issues arising from the book particularly around the area of theological anthropology. It’s stating the obvious but different theological ‘roots’ lead to different theological ‘fruit’ and it’s good to see these connections. For evangelicals who believe the Bible is their ultimate authority but who maybe are not ‘Reformed,’ there are some exegetical and hermeneutical decisions which can be discussed and debated. I hope and pray I am open to be persuaded that Scripture might say something different regarding the nature of the religious Other.
Moore: The idea of idolatry figures big in your book. How does the concept of idolatry help us frame other important themes in Scripture?
Strange: Idolatry is a pervasive theme throughout Scripture and it’s also a sophisticated concept which encompasses the entirely of the human experience – heads, hands and especially the heart. Its usefulness is that its ‘make up’ brings together in complex relationship a number of doctrinal truths about humanity, the good the bad and the ugly! This complexity though has to be held with a simplicity that the Bible only speaks of two types of people, those worshipping the Living God which leads to life, and those worshipping idols that leads to death. There is no middle ground. The parasitic and counterfeit nature if idolatry means that there is always a link between the idol and the truth it parodies. I make a lot out of this in the book in terms of the gospel of Jesus Christ being both the ‘subversion’ and ‘fulfilment’ of idolatrous religion, both confronting and connecting at the same time.
Moore: It seems that too many Christians either ignore interacting with those from other religions or to use your words wield a machete in their approach. You are all for engagement, but you trumpet the idea of the subversive. Unpack what that would look like.
Strange: As I’ve just indicated, because of the idolatrous nature of the religious Other, we need to both confront and connect in our gospel proclamation. It means recognizing that there will always be a point of contact (or maybe better ‘attack’) to show how the gospel both subverts and fulfils the religions of the world. This means we need to spend time with those of another faith recognizing that we can read all the textbooks we want to on Islam or Hinduism (and doing this is important), but that every Muslim or Hindu on the ground will be different. While we can generalize we must not caricature. Of course while we must be bold here, we must be loving. There is no room for vain glory or malice in our engagement with those of other faiths. As the saying goes, we are one beggar telling another beggar where to find bread.
Moore: Stephen Prothero of Boston University says all Americans ought to know something about the major religions of the world. What are a few books that offer helpful introductions to world religions?
Strange: The new eds. Muck, Netland and McDermott, Handbook of Religion (Baker 2014) is a good place to start, as is Irving Hexham’s Understanding World Religions (Zondervan, 2011).
3 of 4 people found the following review helpful.
Comparative religions w/o compromising the Gospel? I must be dreaming.
By Fiat Lux
Finally, a contemporary book on comparative religions that is actually uncompromisingly biblical, and with the added bonus of lining up in the tradition of J H Bavinck (nephew of Herman Bavinck the theologian). What this book lacks in fluidity of writing style, it makes up for in content and substance. In a perfect world wordsmith David Bentley Hart would have written this book, but alas, for all his brilliance he eschews the truths found here, and in the end, farts out into a false ecumenicity.
Also, there is a lot of great material listed in the bibliography that could keep you busy for a while.
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