In this book, the Canadian theologian, Douglas John Hall, encapsulates his three volume systematic theology, "Christian Theology in a North American Context." This book is a working out of the spiritual and socio-political implications of two styles of theology which Hall, using two symbols introduced into the history of Christian theology by Martin Luther, refers to as the "theology of the cross" and the "theology of glory." Hall describes the theology of glory as that perversion of the message of Jesus that results whenever and wherever the Christian communities align themselves with the forces of domination especially the power of the state. Thus he see the disestablishment of Christianity in the United States (and elsewhere in the West) as a welcome development. Most of this book is devoted to describing how the theology of the cross (and its associated "Christus Victor" doctrine of the atonement provide the Church with an authentic and effective way of participating in the humanizing and integrating process of God's gracious ongoing creativity in our world. ( )

"RELIGION KILLS!"
The first words in the introduction of this theology book certainly get the reader's attention! Hall cites the above words as having been written on the outer wall of the Presbyterian College of Montreal in the days following Sept. 11, 2001.

This is not a long book, but it took me over a month to read as I processed what Hall said. I'm still processing. Some parts of it really resonated with me. He articulated very clearly why I am so uncomfortable with much in our culture that calls itself Christian -- not just the surface issues, but the theological underpinnings. Hall undertakes here an examination of the "theology of the cross," as opposed to a "theology of glory." These are categories first articulated by the German reformer Martin Luther. Hall isn't Lutheran by denomination, but he clearly finds Luther's thought here quite valid.

Hall writes that he theology of glory is triumphalistic. It is a theology of power and might. It is self-righteous and rooted in dogma. The theology of the cross focuses on a down-to-earth God; a suffering God. It is a theology of power that is made perfect in weakness. It recognizes the limitations of humanity to ever fully know the mind of God, and is rooted in love and grace. As such, it stands in contradiction to a theology of glory.

Hall notes the well-documented and subtle errors of Chrstendom which have resulted, he insists, from humanity's distortion of Christianity into a theology of glory, rather than following the true path of a theology of the Cross. This has resulted, in part, from the establishment of Christianity (officially in some countries, unofficially in others) and led to Christian triumphalism and the distortion of Christian beliefs to suit worldly power structures and the status quo. (It has also resulted, in part, from the human tendency to seek glory and certainty and to avoid pain and ambiguities.)

Hall insists that the theology of the cross is a theology where context must be taken seriously. Thus it is a "messy" faith, not a faith of simple answers. Hall studies the societal conditions which have caused many to latch onto simplistic religion. But he insists that the only theology which can carry us into the future, in a world where Christianity has been disestablished, is a theology of the cross which takes context seriously, rather than simply parroting formulas which worked centuries ago in a totally different world.

Of course, it's more complicated than this. I can't do justice to this work in a few short paragraphs. And while I agree with his diagnosis of the problems of the Church now and in the past, I'm not sure I've processed and swallowed completely his prescription for moving forward. Conservatives Christians will likely have a hard time with this book, and especially with his suggestions for the Christian community moving forward. But, read with an open mind, I think this is, at the very least, a thought-provoking critique of the pitfalls of the Church and the tendency for humans to remake God in our own image -- or, at least, the image that suits our power structures. ( )