(Part 1)

JBTM Book Reviews
140
of Gerrish’s work. However, as the author attempts to prove that Jesus is distinct from
God, not as a different person in the Trinity, but as a lesser being, Gerrish fails to connect
with conservatives. According to Gerrish, the doctrine of the equality of Jesus with God is
a dogma created by the tradition of believers and revision of dogma by church councils. His
argument is that all the passages mentioning or implying that Christ is God are permeated
by hermeneutical and textual difficulties. The only acceptable one might be John 20:28, but
even this passage might be underlined and influenced by Greek culture and John’s desire
to make Christ known as God and Messiah (137–44). In his attempt to revise the doctrine,
Gerrish explicitly portrays Christ as less than God. Believing that Christ’s equality with God
is a dogmatic that has been inserted by the church’s interpretation and tradition without
scriptural support is an amazing assertion.
Gerrish’s challenges to persons of different theological persuasion than him are not all
negative. When discussing the problem of evil in the thought of Calvin and Schleiermacher,
Gerrish asks, “Is God is the author of sin?” (94). Gerrish gives fresh answers to the problem
of evil encouraging believers to ask different questions. Rather than ask, “Why did God allow
this unfortunate event?”, the Christian should understand science and ask, “What are the
natural causes that brought about this unfortunate event?” (102).
Gerrish’s work is valuable for pastors, theologians, and congregations as they exercise
their faith. Conservative readers will not agree with many of Gerrish’s arguments, but he
presents an interesting discussion of the tenacity of faith. “Come what may” ought to be the
mindset of believers serving God, regardless of personal harm or discomfort in this world
(105–6).
On another positive note, Gerrish understands that theology and dogmatics are a neverending
academic exercise. He clarifies that he is not attempting to provide the final answer
or revision (105). Moreover, Gerrish corrects historical and theological misconceptions of
Calvin and Schleiermacher as his discussion centers on those two theologians. His corrective
agenda is also seen in his treatment of other theologians, such as Luther, Barth, and Brunner.
I would not recommend Christian Faith to a Southern Baptist audience. The author clearly
works from a liberal platform. For him, faith is not traditional trust in the God who created
the heavens and the earth and who came in the form of man to save sinners. Faith is “but
discernment of an orderly pattern in events that both sustains human existence and makes
moral demands on us” (211). Gerrish might defend this definition of faith as a semantic
problem for those of simple faith, but those of simple faith will wonder: Where is God in this
picture?
Another reason for my evaluation is that the work is ecumenical. The ecumenical agenda
is sensed from the beginning, initially geared benignly to the realm of Protestantism in the
explanations of doctrines accepted by most Protestants. Nonetheless, after 200 pages of