The first volume of Katherine Sonderegger’s new Systematic Theology is nearing release, and the curious can sample the preface and first chapter of the book on Fortress’ website.
It looks like an unmissable volume—if only because she resolutely refuses to begin with Christology or the doctrine of the Trinity. “This theology is neither Christomorphic nor Christocentric” (p. xvii).
In her preface, Sonderegger observes that “Modern Christian theology has shown an allergy to questions about Deity—what God is” (p. xi). She sets out in this volume to explore the perfections of God through the foundational perfection: divine oneness—“oneness governs the Divine Perfections: all in the doctrine of God must serve, set forth, and conform to the transcendent Unity of God” (p. xiv).
While some modern theologians have depicted the renewed emphasis on the doctrine of the Trinity as the victory of scripture over philosophy, Sonderegger points to the priority of divine oneness in scripture. There is nothing more scriptural, she observes, than monotheism. This marks a departure from the modern trend of beginning with the Trinity. The beloved doctrine of the modern West will have to wait until volume 2.
The sample from the first chapter is rich and interesting. Sonderegger enters into extended engagement with Jenson as a prime example of a doctrine of God that “conjoins divine identity, narrative, Trinity, philo-Judaism, and anti-Hellenism” (p. 7). Jenson’s theology is worth examining, she argues, because Jenson insists that “its defiant starting point in the doctrine of the Trinity moves it not away [from], … but closer to the law, observance, and piety of rabbinic Judaism” (p. 7). However, she finds the sidelining of oneness in his treatment dissatisfying. Against Jenson and his comrades Sonderegger argues that the foundational form of the Old Testament is not “narrative” or “story”, but Torah (p. 11). Israel’s scripture teaches divine oneness as a metaphysical commitment.
Whereas Barth, Jenson, and others have suggested that a purely monadic God would be an idol, Sonderegger argues that according to scripture a visible God would be more idolatrous. God’s invisibility is what sets the true God apart from idols (pp. 17-21). How she will reconcile this with christology and the iconoclast controversy remains to be seen.
While it is questionable to offer a critique based on a short sample—a bit like reviewing a movie after having watched only the trailer—a question did keep coming to mind. Sonderegger has decided to avoid treating God as triune in this volume in order to redress the oversight of the unity of God in modern theology. However, I am not quite convinced that the unity of God has been overlooked in the modern renewal of the doctrine of the Trinity. It seems to me that for Jenson (and perhaps for Barth and others), the unity of the divine being is a presupposition that needs to be converted by an encounter with divine revelation. That certain theologians prefer to begin with the doctrine of the Trinity does not necessarily mean, as Sonderegger argues, “that the Oneness of God comes under heavy threat” (p. 9). However, she is right that the current theological climate makes it difficult to know what we can/should say about the oneness of God.
Sonderegger’s prose is alive with scriptural allusions and spiritual insights. Most compelling is her reflection on the spiritual and theological importance of God’s humility: “So humble is this God that He will lay Himself down in our knowledge, making our paths straight, illumining our darkness, raising up the creature in His own ineffable Light… This is the exceeding Goodness of our God, His Lowliness, that He will come to us, and make His dwelling there” (p. xx).
I look forward to reading the full volume. It seems to me that her attentiveness to scripture and to spiritual practices is to be celebrated and emulated. If doing so problematises received models or methods for theology, so be it.