Drawing on his encyclopedic knowledge, gained from more than 50 years of study and teaching, Thiselton provides some 600 articles on various aspects of theology throughout the centuries. Covering everything from “Abba” to “Zwingli,” The Thiselton Companion to Christian Theology is a comprehensive account of a wide range of topics and thinkers in Christian theology. The entries comprise both short descriptive surveys and longer essays of original assessment on central theological topics—such as atonement, Christology, God, and Holy Spirit—and on such theologians as Aquinas, Augustine, Barth, Calvin, Küng, Luther, Moltmann, and Pannenberg. The book also includes a helpful time chart dating all of the theologians discussed and highlighting key events in Christian history.
“J. Munck has since argued that the splits at Corinth were not ‘parties’ at all, let alone theological parties, and D. R. Hall argued recently that the leaders’ names were fictitious or artificial devices used for pastoral reasons. Baur’s supposed dependence on Hegel’s view of history and dialectic remains controversial, and depends on the careful dating of his writings in comparison with Hegel’s.” (Page 139)
“‘History is the most comprehensive horizon of Christian theology. All theological questions and answers are meaningful only within the framework of the history which God has with humanity and through humanity with his whole creation—the history moving toward a future still hidden from the world, but already revealed in Jesus Christ’” (Page 638)
“Christian reconstructions of Judaism appear to be caricatures of a Judaism for which there is little or no evidence” (Page 503)
“Section 4 expounds the Word of God in its threefold form: ‘the Word of God preached … the Word of God written … and the Word of God revealed’ (88–124). Barth continues: ‘The Word of God is itself the act of God’ (sect. 5, p. 143). The act may take the form of ‘a promise, a judgment, a claim’ (150). This comes to a focus in Jesus Christ: ‘Jesus Christ, the Word of God, meets us as no other than God’ (sect. 11, p. 435). Barth adds, ‘We believe in Jesus Christ as being ‘of one substance (or essence) with the Father,’ ’ and what God speaks in Christ is God himself (438). God is both Speaker and the Word. Barth adds that the works of the Trinity outside us are indivisible: ‘opera trinitatis ad extra sunt indivisa’ (442), in accordance with patristic and Reformation doctrine.” (Page 129)