Notes

C. S. Lewis, ‘Is Theology Poetry?’, in Essay Collection & Other Short Pieces (London: HarperCollins, 2000), pp. 10–21.

Julian Baggini, ‘The Influential Wrongness of A. J. Ayer’, Prospect, 12 May 2019.

Daniel Pekarsky, ‘Vision and Education’, in Haim Marantz ed., Judaism and Education: Essays in Honor of Walter I. Ackerman (Beer Sheva: Ben-Gurion University of the Negev Press, 1998).

Emil Brunner, ‘Toward a Missionary Theology’, in Christian Century 66, no. 27 (1949), pp. 816–18. This quote is found at p. 816.

Henry Miller, Big Sur and the Oranges of Hieronymus Bosch (New York: New Directions, 1957), p. 25.

Augustine, Quaestiones in Heptateuchum, II, 73: ‘Multum et solide significatur, ad Vetus Testamentum timorem potius pertinere, sicut ad Novum dilectionem: quamquam et in Vetere Novum lateat, et in Novo Vetus pateat.’

For the text, see George Herbert, The Works of George Herbert, F. E. Hutchinson ed. (Oxford: Clarendon Press, 1945), pp. 184–5. For my own theological engagement with this fascinating poem, see Alister E. McGrath, ‘The Famous Stone: The Alchemical Tropes of George Herbert’s “The Elixir” in Their Late Renaissance Context’, in George Herbert Journal 42, no. 1 & 2 (Fall 2018/Spring 2019), pp. 114–27.

Marilynne Robinson, Gilead (New York: Farrar, Straus & Giroux, 2004), p. 245.

Robert C. Roberts, Spiritual Emotions: A Psychology of Christian Virtues (Grand Rapids, MI: Eerdmans, 2007), p. 146. Italics in original.

See especially Alasdair C. MacIntyre, Whose Justice? Which Rationality? (Notre Dame, IN: University of Notre Dame Press, 1988), p. 9: ‘Rationality itself, whether theoretical or practical, is a concept with a history: indeed, since there are also a diversity of traditions of enquiry, with histories, there are, so it will turn out, rationalities rather than rationality.’

Max Weber, The Protestant Ethic and the Spirit of Capitalism (London: Allen & Unwin, 1930), p. 181.

Letter to Edward Sackville-West, cited in Michael de-la-Noy, Eddy: The Life of Edward Sackville-West (London: Bodley Head, 1988), p. 237.

For its original statement, see C. S. Lewis, Letter to a Fifth Grade Class in Maryland, 24 May 1954; in Walter Hooper ed., The Collected Letters of C. S. Lewis 3 vols (San Francisco, CA: HarperOne, 2004–6), vol. 3, p. 480.

For my assessment of her importance, see Alister E. McGrath, ‘The Owl of Minerva: Reflections on the Theological Significance of Mary Midgley’, in Heythrop Journal 61, no. 5 (2020), pp. 852–64.

Charles Taylor, Modern Social Imaginaries (Durham, NC: Duke University Press, 2004), p. 23.

Charles Taylor, Sources of the Self: The Making of the Modern Identity (Cambridge, MA: Harvard University Press, 1989), pp. 26–31.

Hermann Hesse, ‘Die Sehnsucht unserer Zeit nach einer Weltanschauung’, in Uhu 2 (1926), pp. 3–14.

Thomas Nagel, The Last Word (Oxford: Oxford University Press, 1997), p. 130.

See Emil Brunner, ‘The Other Task of Theology’ (1929). For my own reflections, see Alister E. McGrath, Emil Brunner: A Reappraisal (Oxford: Wiley-Blackwell, 2014).

Alister E. McGrath, Iustitia Dei: A History of the Christian Doctrine of Justification 4th edn (Cambridge: Cambridge University Press, 2020), p. 413.

Eugene Wigner, ‘The Unreasonable Effectiveness of Mathematics’, Communications on Pure and Applied Mathematics 13 (1960), pp. 1–14.

C. S. Lewis, ‘Is Theology Poetry?’, in Essay Collection & Other Short Pieces (London: HarperCollins, 2000), pp. 12–13. Essay Collection and Other Short Pieces by C. S. Lewis copyright © C. S. Lewis Pte Ltd 2000. Extract reprinted by permission.

For this quotation and discussion of the general principles involved, see Alister McGrath, J. I. Packer: His life and Thought (London: Hodder & Stoughton, 2020), pp. 53–5. This image of the Bible’s coherent ‘Big Picture’ is used by many evangelical theologians: see, for example, Vaughan Roberts, God’s Big Picture: Tracing the Storyline of the Bible (Nottingham: Inter-Varsity Press, 2009; Downers Grove, IL: InterVarsity Press, 2002).

Cyril of Jerusalem, Catechesis V, 12.

Arie Baars, ‘The Trinity’, in Herman J. Selderhuis ed., The Calvin Handbook (Grand Rapids, MI: Eerdmans, 2009), pp. 245–57.

Alexander Bird, ‘Scientific Realism and Three Problems for Inference to the Best Explanation’, in Wenceslao J. Gonzalez ed., New Approaches to Scientific Realism (Berlin: De Gruyter, 2020), pp. 48–67.

John Polkinghorne, Testing Scripture: A Scientist Explores the Bible (Grand Rapids, MI: Brazos Press, 2010), p. 1.

John Polkinghorne, Science and the Trinity: The Christian Encounter with Reality (New Haven, CT: Yale University Press, 2004).

For the issues, see Alister E. McGrath, Reformation Thought: An Introduction 5th edn (Oxford: Wiley-Blackwell, 2021), pp. 208–16.

C. S. Lewis, ‘Meditation in a Toolshed’, in C. S. Lewis, First and Second Things (London: Fount, 1985), p. 5. God in the Dock by C. S. Lewis copyright © C. S. Lewis Pte Ltd 1970. Extract reprinted by permission.

Karl Rahner, ‘Chalkedon – Ende oder Anfang?’, in Alois Grillmeier and Heinrich Bacht eds, Das Konzil von Chalkedon: Geschichte und Gegenwart 3 vols (Würzburg: Echter-Verlag, 1979), vol. 3, pp. 3–49.

For a good discussion of this, see Graham Tomlin and Nathan Eddy eds, The Bond of Peace: Exploring Generous Orthodoxy (London: SPCK, 2021).

Dorothy L. Sayers, Creed or Chaos? (London: Methuen, 1947), p. 28.

Sayers, Creed or Chaos?, p. 32.

Albert Einstein, Ideas and Opinions (New York: Crown Publishers, 1954), p. 38.

Alister E. McGrath, ‘The Owl of Minerva: Reflections on the Theological Significance of Mary Midgley’, in Heythrop Journal 61, no. 5 (2020), pp. 852–64.

Mary Midgley, Science and Poetry (Abingdon: Routledge, 2001), pp. 170–213.

For a good survey, see Brenda B. Colijn, Images of Salvation in the New Testament (Downers Grove, IL: IVP Academic, 2010).

Mary Midgley, ‘Pluralism: The Many Maps Model’, in Philosophy Now 35 (2002), pp. 10–11.

Alister E. McGrath, Dawkins’ God: Genes, Memes, and the Meaning of Life (Oxford: Blackwell, 2004). A second edition of this work was published in 2015, incorporating assessment of Dawkins’s later work, The God Delusion (London: Bantam, 2006).

Alister McGrath and Joanna Collicutt McGrath, The Dawkins Delusion? Atheist Fundamentalism and the Denial of the Divine (London: SPCK, 2007).

Terry Eagleton, ‘Lunging, Flailing, Mispunching: A Review of Richard Dawkins’ The God Delusion’, in London Review of Books, 19 October 2006.

Richard York and Brett Clark. 2005, ‘Review Essay: The Science and Humanism of Stephen Jay Gould’, in Critical Sociology 31, nos. 1–2 (2005), pp. 281–95. See also Alister E. McGrath, ‘A “Consilience of Equal Regard”: Stephen Jay Gould on the Relation of Science and Religion’, in Zygon: Journal of Religion and Science 56, no. 3 (2021), pp. 547–65.

Neil Postman, ‘Science and the Story that We Need’, in First Things 69 (1997), pp. 29–32.

Denys Turner, ‘Preface’, in Herbert McCabe, Faith Within Reason (London: Continuum, 2007), p. vii.

For the most influential theologians since 1990, see <https://academicinfluence.com/people?year-min=1990&discipline=theology>, accessed January 2022.

See Hans-Georg Gadamer, Truth and Method 2nd edn (London: Bloomsbury Academic, 2013), pp. 317–18.

For those sermons, see William H. Willemon, The Early Preaching of Karl Barth: Fourteen Sermons (Louisville, KY: Westminster John Knox Press, 2009).

The exception, of course, is his late work, Reflections on the Psalms (London: Geoffrey Bles, 1958), which deals with some problems that modern readers encounter in reading the text (such as its apparently harsh judgements). Lewis generally tends to engage with the Bible indirectly, through other writers.

John M. G. Barclay, ‘Interpretation, Not Repetition: Reflections on Bultmann as a Theological Reader of Paul’, Journal of Theological Interpretation 9, no. 2 (2015), pp. 201–9. This quote is found at p. 205.

Barclay, ‘Interpretation, Not Repetition’, p. 205. Barclay’s own engagement with the Pauline letters models this approach. See John M. G. Barclay, Paul and the Gift (Grand Rapids, MI: Eerdmans, 2015).

Barclay, ‘Interpretation, Not Repetition’, p. 206.

Think, for example, of Rowan Williams’s engagement with Augustine, and Sarah Coakley’s retrieval of the thought of the Cappadocian writer Gregory of Nyssa (c.335–c.395). See Sarah Coakley ed., Re-thinking Gregory of Nyssa (Oxford: Blackwell, 2003); Rowan Williams, On Augustine (London: Bloomsbury, 2016).

For two important explorations of these points, see Edward Farley, Theologia: The Fragmentation and Unity of Theological Education (Philadelphia, PA: Fortress Press, 1983); Joanna Collicutt, The Psychology of Christian Character Formation (Norwich: SCM Press, 2015).

Karl R. Popper, ‘Three Worlds’, Michigan Quarterly Review 18, no. 1 (1979), pp. 1–23.

Popper, ‘Three Worlds’, p. 11.

Alfred North Whitehead, The Aims of Education and Other Essays (New York: Macmillan, 1929), p. 13.

Whitehead, The Aims of Education, p. 39.

Edward O. Wilson, Consilience: The Unity of Human Knowledge (New York: Alfred Knopf, 1998), p. 294.

Augustine, De Catechizandis Rudibus, ii, 3.

Augustine, De Catechizandis Rudibus, iv, 8; cf. xii, 17.

Carol Harrison, The Art of Listening in the Early Church (Oxford: Oxford University Press, 2013), p. 120.

Augustine, De Catechizandis Rudibus, v, 9.

Augustine of Hippo, Sermo LXXXVIII, v, 5.

Augustine, De Catechizandis Rudibus, xvi, 24.

This is a major theme in Ellen T. Charry, By the Renewing of Your Minds: The Pastoral Function of Christian Doctrine (Oxford: Oxford University Press, 1997).

Alan Jacobs, Breaking Bread with the Dead: A Reader’s Guide to a More Tranquil Mind (New York: Penguin, 2020).

C. S. Lewis, An Experiment in Criticism (Cambridge: Cambridge University Press, 1961), pp. 140–1.

Rowan Williams, On Augustine (London: Bloomsbury, 2016) p. 132.

Simone Weil, L’enracinement: Prélude à une déclaration des devoirs envers l’être humain (Paris: Gallimard, 1949), p. 61.

Mary Midgley, The Myths We Live By (London: Routledge, 2004), p. 27.

These analogies are discussed in most theological textbooks. See, for example, Alister E. McGrath, Christian Theology: An Introduction (Oxford: Wiley-Blackwell, 2016), pp. 251–75.

Thomas F. Martin, ‘Paul the Patient: Christus Medicus and the “Stimulus Carnis” (2 Cor. 12:7): A Consideration of Augustine’s Medicinal Christology’, Augustinian Studies 32, no. 2 (2001), pp. 219–56.

For further discussion, see Joshua Farris and S. Mark Hamilton, ‘The Logic of Reparative Substitution: Contemporary Restitution Models of Atonement, Divine Justice, and Somatic Death’, Irish Theological Quarterly 83, no. 1 (2018), pp. 62–77.

For further discussion, see the material in Julia Meszaros and Johannes Zachhuber eds, Sacrifice and Modern Thought (Oxford: Oxford University Press, 2013).

Miroslav Volf, ‘She Who Truly Loves’, Christian Century August 26–September 2 1998, p. 797.

Rebecca M. Painter, ‘Further Thoughts on A Prodigal Son Who Cannot Come Home, on Loneliness and Grace: An Interview with Marilynne Robinson’, Christianity and Literature 58, no. 3 (2009), pp. 485–92. See especially pp. 487–8.

For my own thoughts on this, see Alister E. McGrath, Enriching Our Vision of Reality: Theology and the Natural Sciences in Dialogue (London: SPCK, 2016).

Roy Bhaskar, A Realist Theory of Science (London: Verso, 2008).

Stephen J. Gould, The Hedgehog, the Fox, and the Magister’s Pox: Mending and Minding the Misconceived Gap betweenScience and the Humanities (London: Jonathan Cape, 2003), p. 251.

Graham Ward, Unbelievable: Why We Believe and Why We Don’t (London: I. B. Tauris, 2014), pp. 127–8.

Bertrand Russell, A History of Western Philosophy (London: Allen & Unwin, 1961), p. 14.

Jacob Bronowski, The Ascent of Man: A Personal View (London: British Broadcasting Corporation, 1973), p. 353.

Bronowski, The Ascent of Man, p. 367.

For what follows, see John A. Mackay, A Preface to Christian Theology (London: Nisbet, 1941), pp. 29–54.

Sonnet X, ‘Huntsman, What Quarry?’, in Edna St. Vincent Millay, Collected Sonnets (New York: Harper Perennial, 1988), p. 140. Permission to reproduce sought.

For my reflections, see Alister E. McGrath, Luther’s Theology of the Cross: Martin Luther’s Theological Breakthrough (Oxford: Blackwell, 1985).

Timothy J. Wengert and Robert Kolb, The Book of Concord: The Confessions of the Evangelical Lutheran Church (Minneapolis, MN: Augsburg Fortress, 2000), p. 386.

For these quotes in their context, see Alister E. McGrath, Luther’s Theology of the Cross (Oxford: Blackwell, 1985), pp. 148–52.

<www.vatican.va/content/benedict-xvi/en/speeches/2005/august/documents/hf_ben-xvi_spe_20050818_youthcelebration.html>, accessed January 2022. Joseph Ratzinger, widely seen as one of Germany’s leading Catholic theologians, was elected Pope in April 2005, following the death of John Paul II, and chose to be known as ‘Benedict’. He retired from the papacy in 2013.

Miroslav Volf and Matthew Croasmun, For the Life of the World: Theology that Makes a Difference (Grand Rapids, MI: Brazos Press, 2019), p. 45. For a good general account of the relation of faith and wellbeing, see Andrew Briggs and Michael J. Reiss, Human Flourishing: Scientific Insight and Spiritual Wisdom in Uncertain Times (Oxford: Oxford University Press, 2021).

Ellen T. Charry, ‘On Happiness’, in Anglican Theological Review 86, no. 1 (2004), pp. 19–33. This quote is found at p. 19.

For my own reflections, see Alister E. McGrath, ‘Christianity’, in Mark Cobb, Christina Puchalski and Bruce Rumbold eds, The Textbook of Spirituality in Healthcare (Oxford: Oxford University Press, 2012), pp. 25–30.

To give an obvious example: secular humanism regards belief in God as irrational and potentially oppressive; Christianity regards belief in God as rational and liberating.

Charles Taylor, The Ethics of Authenticity (Cambridge, MA: Harvard University Press, 1991), p. 29.

For the problems, see the classic study of Alasdair C. MacIntyre, Whose Justice? Which Rationality? (Notre Dame, IN: University of Notre Dame Press, 1988).

Ludwig Wittgenstein, On Certainty (Oxford: Blackwell, 1974), p. 336.

Kathryn Tanner, ‘Christian Claims: How My Mind Has Changed’, in Christian Century 127, no. 4 (2010), pp. 40–5.

Susan R. Wolf, The Variety of Values: Essays on Morality, Meaning, and Love (New York: Oxford University Press, 2015), pp. 89–106. For Wolf ’s own engagement with this question, see Susan R. Wolf, Meaning in Life and Why It Matters (Princeton, NJ: Princeton University Press, 2010).

Jeanette Winterson, Why Be Happy When You Could Be Normal? (London: Vintage, 2012), p. 68.

For discussion, see Genia Schönbaumsfeld, “Meaning-Dawning” in Wittgenstein’s Notebooks’, British Journal for the History of Philosophy 26, no. 3 (2018), pp. 540–56.

Michael F. Steger, ‘Meaning in Life’, in Shane J. Lopez ed., Oxford Handbook of Positive Psychology (Oxford: Oxford University Press, 2009), pp. 679–87. This quote is found at p. 682.

For a good account of Frankl’s approach and its significance, see Paul T. P. Wong, ‘Viktor Frankl’s Meaning-Seeking Model and Positive Psychology’, in Alexander Batthyany and Pninit Russo-Netzer eds, Meaning in Positive and Existential Psychology (New York: Springer, 2014), pp. 149–84.

Joseph Conrad, Chance (Oxford: Oxford University Press, 1988), p. 50.

William James, The Will to Believe (New York: Dover Publications, 1956), p. 51.

John Calvin, Institutes of the Christian Religion, III.ii,7.

Cited in Stephen Spencer, Christ in All Things: William Temple and his Writings (Norwich: Canterbury Press, 2015), p. 159.

Augustine, De moribus ecclesiae catholicae, xxv, 46. Note the obvious allusion to texts such as Mark 12.29–31.

Ian James Kidd, ‘Adversity, Wisdom, and Exemplarism’, Journal of Value Inquiry 52, no. 4 (2018), pp. 379–93. See also Mark Wynn, Spiritual Traditions and the Virtues: Living between Heaven and Earth (New York: Oxford University Press, 2020), pp. 98–133.

For its theological and spiritual application, see Joanna Collicutt, The Psychology of Christian Character Formation (Norwich: SCM Press, 2015), pp. 63–72.

Kathryn Tanner, Christ the Key (Cambridge: Cambridge University Press, 2009), p. 199.

Marilynne Robinson, The Death of Adam: Essays on Modern Thought (New York: Picador, 2005), p. 240.

George Herbert, The Works of George Herbert, F. E. Hutchinson ed. (Oxford: Clarendon Press, 1945), p. 184. For comment on this alchemical image and its significance, see Alister E. McGrath, ‘The Famous Stone: The Alchemical Tropes of George Herbert’s “The Elixir” in Their Late Renaissance Context’, George Herbert Journal 42, no. 1 & 2 (Fall 2018/Spring 2019), pp. 114–27.

Marilynne Robinson, Jack (New York: Picador, 2021), p. 209.

David Bentley Hart, Atheist Delusions: The Christian Revolution and Its Fashionable Enemies (New Haven, CT: Yale University Press, 2009), p. 171.

Hart, Atheist Delusions, p. 169.

Hart, Atheist Delusions, p. 174.

Cited in Ilia Delio, Simply Bonaventure: An Introduction to His Life, Thought, and Writings (Hyde Park, NY: New City Press, 2001), p. 112.

Stanley Hauerwas, ‘The Demands of a Truthful Story: Ethics and the Pastoral Task’, Chicago Studies 21, no. 1 (1982), pp. 59–71. This quote is found at pp. 65–6.

For a fuller statement of this concern, see Gerhard Ebeling, ‘Schrift und Erfahrung als Quelle theologischer Ausagen’, Zeitschrift für Theologie und Kirche 75, no. 1 (1978), pp. 99–116.

Iris Murdoch, Acastos: Two Platonic Dialogues (Harmondsworth: Penguin, 1987), p. 61.

Augustine, Confessiones, I.i.1.

Rowan Williams, On Augustine (London: Bloomsbury, 2016), p. 208.

Robert C. Fuller, Wonder: From Emotion to Spirituality (Chapel Hill, NC: University of North Carolina Press, 2006), p. 12.

Michael Mayne, This Sunrise of Wonder: Letters for the Journey (London: Darton, Longman & Todd, 2008), p. 10.

Eberhard Busch, Karl Barth: His Life from Letters and Autobiographical Texts (Norwich: SCM Press, 1976), p. 244.

Henry Miller, The Colossus of Maroussi (London: Penguin, 2016), pp. 199–200.

Albert Einstein, Ideas and Opinions (New York: Crown Publishers, 1954), p. 38.

There is a large body of literature. For the article that created this interest in awe, see Dacher Keltner and Jonathan Haidt, ‘Approaching Awe: A Moral, Spiritual and Aesthetic Emotion’, Cognition and Emotion 17 (2003), pp. 297–314.

Aldous Huxley, Brave New World Revisited (New York: Bantam, 1960), p. 34.

Thomas Merton, Life and Holiness (New York: Image Books, 1963), p. 29.

Simone Weil, Waiting for God (New York: Putnam’s Sons, 1951), p. 111.

Cited in Hans Urs von Balthasar, Cosmic Liturgy: The Universe According to Maximus the Confessor (San Francisco, CA: Ignatius Press, 2003), p. 327.

Bonaventure, Breviloquium, II.xi.2.

Henry Miller, On Writing (New York: New Directions, 1964), p. 37.

Denise Inge, ‘A Poet Comes Home: Thomas Traherne, Theologian in a New Century’, Anglican Theological Review 86, no. 2 (2004), pp. 335–48.

Thomas Traherne, Centuries I, 27, lines 1–5, in Denise Inge ed., Thomas Traherne: Poetry and Prose (London: SPCK, 2002), p. 3.

Michael Mayne, This Sunrise of Wonder: Letters for the Journey (London: Darton, Longman & Todd, 2008), p. 15. Italics as original.

This attentiveness to the natural world also plays into the form of discussion traditionally known as ‘natural theology’. See Alister E. McGrath, Re-Imagining Nature: The Promise of a Christian Natural Theology (Oxford: Wiley-Blackwell, 2016).

Keltner and Haidt, ‘Approaching Awe’, pp. 305 and 310–11.

See Antonio Gramsci, Gli intellettuali e l’organizzazione della cultura 6th edn (Milan: Giulio Einaudi Editore, 1955). Sadly, at the time of writing, this has yet to be translated into English. These ideas are also set out in his prison notebooks, which were first published between 1948 and 1951.

For my experience, see Alister E. McGrath, Through a Glass Darkly: Journeys through Science, Faith and Doubt (London: Hodder & Stoughton, 2020), pp. 141–50.

Antonio Gramsci, Quaderni del carcere 4 vols (Turin: Giulio Einaudi Editore, 1975), vol. 1, p. 56.

For these citations and a fuller analysis, see John Heeren, ‘Karl Mannheim and the Intellectual Elite’, British Journal of Sociology 22, no. 1 (1971), pp. 1–15.

Cited in Helen Dukas and Banesh Hoffman eds, Albert Einstein, the Human Side: New Glimpses from HisArchives (Princeton, NJ: Princeton University Press, 1979), p. 39.

Letter to A. Chapple, Australia, February 23 1954; Einstein Archive 59–405.

Werner Heisenberg, Die Ordnung der Wirklichkeit (Munich: Piper Verlag, 1989), pp. 38–52. This quote is found at p. 44.

Thomas G. Weinandy, Does God Suffer? (Notre Dame, IN: University of Notre Dame Press, 2000), p. 32.

Hilary of Poitiers, De Trinitate, II, 2.

For Reginald’s account, see Marjorie O’Rourke Boyle, ‘Chaff: Thomas Aquinas’s Repudiation of his Opera Omnia’, New Literary History 28, no. 2 (1997), pp. 383–99. Many accounts of this incident incorrectly translate the Latin word palea as ‘straw’.

Tomáš Halík, ‘Church for the Seekers’, in Tomáš Halík and Pavel Hošek eds, A Czech Perspective on Faith in a Secular Age (Washington, DC: Council for Research in Values and Philosophy, 2015), pp. 127–33. This quote is found at p. 128.

Thomáš Halík, Night of the Confessor: Christian Faith in an Age of Uncertainty (New York: Doubleday, 2012), p. 59.

Tomáš Halík, Patience with God: The Story of Zacchaeus Continuing in Us (New York: Doubleday, 2009), p. ix.

Halík, Patience with God, p. 46.

Hilary of Poitiers, De Trinitate, II.5.

See George Hunsinger, ‘Karl Barth’s Doctrine of the Trinity, and Some Protestant Doctrines after Barth’, in Giles Emery and Matthew Levering eds, The Oxford Handbook of the Trinity (Oxford: Oxford University Press, 2012), pp. 294–313.

Emil Brunner, Der Mittler: Zur Besinnung über den Christusglauben 4th edn (Zurich: Zwingli-Verlag, 1947), pp. 243–4. For my own reflections on Brunner’s approach to the Trinity, see Alister E. McGrath, Emil Brunner: A Reappraisal (Oxford: Wiley-Blackwell, 2014), pp. 50–4 and 234–7.

Catherine Mowry LaCugna, God for Us: The Trinity and the Christian Life (San Francisco, CA: HarperSanFrancisco, 1973), p. 1.

Catherine Mowry LaCugna, ‘The Practical Trinity’, Christian Century 109, no. 22 (1992), pp. 678–82. This quote is found at p. 682.

Augustine, De Trinitate, I.viii.18.

For this concern, see G. E. R. Lloyd, Disciplines in the Making: Cross-Cultural Perspectives on Elites, Learning, and Innovation (Oxford: Oxford University Press, 2009).

For an influential criticism of this development, see Edward Farley, Theologia: The Fragmentation and Unity of Theological Education (Philadelphia, PA: Fortress Press, 1983).

Good examples are the bestselling evangelical writers J. I. Packer (who draws extensively on the English Puritan writer John Owen) and John Piper (who develops the ideas of the American Puritan writer Jonathan Edwards).

Ellen T. Charry, By the Renewing of Your Minds: The Pastoral Function of Christian Doctrine (Oxford: Oxford University Press, 1997), p. 236.

Pierre Hadot, Études de philosophie antique (Paris: Les Belles Lettres, 2010), pp. 207–32.

Sarah Coakley, Powers and Submissions: Spirituality, Philosophy, and Gender (Oxford: Blackwell, 2002) p. 34.

J. I. Packer, ‘An Introduction to Systematic Spirituality’, Crux 26, no. 1 (1990), pp. 2–8.

C. S. Lewis, ‘Is Theology Poetry?’, in Essay Collection & Other Short Pieces (London: HarperCollins, 2000), pp. 10–21. EssayCollection and Other Short Pieces by C. S. Lewis copyright © C. S. Lewis Pte Ltd 2000. Extract reprinted by permission.

Sohrab Ahmari, The Unbroken Thread: Discovering the Wisdom of Tradition in an Age of Chaos (London: Hodder & Stoughton, 2021).

William James, The Varieties of Religious Experience: A Study in Human Nature (London: Longmans, Green & Co., 1911), p. 151.

There is a large body of literature. Some useful gateways can be found in Rowan Williams’s Being Christian: Baptism, Bible, Eucharist, Prayer (London: SPCK, 2014); Joanna Collicutt, The Psychology of Christian Character Formation (Norwich: SCM Press, 2015); Michael J. Gorman, Participating in Christ: Explorations in Paul’s Theology and Spirituality (Grand Rapids, MI: Baker Academic, 2019).

James K. A. Smith, On the Road with Saint Augustine (Grand Rapids, MI: Brazos, 2019).

For a good example of an accessible work that aims to do this, see Rowan Williams’s Luminaries: Twenty Lives that Illuminate the Christian Way (London: SPCK, 2020).

Readers wanting to study these should turn to Benedicta Ward’s admirable translation of these writings in the ‘Penguin Classics’ series. See The Prayers and Meditations of Saint Anselm with the Proslogion (Harmondsworth: Penguin, 1973).

See, for example, the caustic comments of John Gray, Seven Types of Atheism (London: Penguin, 2018), pp. 9–23.

↑ Back to top