Cultural Encounters: A Journal For The Theology Of Culture Volume 11 Number 2 (Summer 2016) - Page 111

VOLUME 11, NUMBER 2 A JOURNAL FOR THE THEOLOGY OF CULTURE First, metaphysical reflection. For, we have here a metaphysical event of astonishing depth. The Lord God can Himself dwell with creatures, and the creatures endure, abide, speak. Note what follows. When the burning bush is placed in the center of dogmatics, every other doctrine radiates its light: the cosmos is phosopheric, Light bearing. God’s Presence—His Omnipresence—is compatible with nature, with human history, with human flesh, with bread and wine and water and oil, with the saints, militant and at rest. God Himself! (p. 81) One thinks of John Calvin’s conception of divine accommodation, or maybe of Martin Luther’s theologia crucis (theology of the cross) when we are confronted with Sonderegger’s development of theological compatibilism; a way to think God in relation with the world and His creation. The reader will need to keep referring back to Sonderegger’s excursus (p. 77) on this locus as it provides the metaphysical and epistemological architectonic from which she develops the whole of her Systematic Theology. Katherine Sonderegger’s Systematic Theology is an elegantly written theology that will set the standard for years to come in regard to integrating literary richness and prose with a depth dimension of theological wisdom and understanding. Her introduction and articulation of theological compatibilism is intriguing, and more than that will serve Christian dogmaticians well in learning how to do genuinely Christian dogmatics rather than getting lost in a rationalist mix of apologetics and philo sophy of religion. The reader will also be impressed with Sonderegger’s ability to converse with the theologians, starting in the patristic period all the way through the modern, and into the contemporary—she has range! Given the strengths of her volume, this reader happens to be of the persuasion she is critiquing throughout, i.e., the persuasion that works after Barth, and believes that the Trinity should be at the “fore” when constructing a doctrine of God. As we noted earlier, this reader thinks that in Sonderegger’s zeal to recalibrate the doctrine of God “scales” she ends up overcorrecting by losing the value that emphasizing the De Deo Trino in a doctrine of God can have for the church at large; we will have to wait and see how she works this out in following volumes. One nit-picky editorial note that comes up (even in the quote that was shared from her in this review) is her almost random-like capitalization of various words such as “Beautiful,” “True,” “Good,” and so on. These are all words that are referencing God, so the honorific nature of them is apparent; but they might seem odd to the reader. There are a few other copyediting issues, misspellings in particular (but few and far between). One oversight that is pretty obvious confronts the 108