The theological scene in our day is pretty confusing. If one ever gets the theology sorted out, he still has the problem of how to make all this available to the great masses of Christians who are not theologians and to the even greater masses who are not even Christians. How to put the hay where the sheep can reach it takes considerable skill. And there is also the nice question of whether the hay should be prechewed and pre-digested. As a sometime, somehow theologian, I never quite get away from these problems.
Grounded in Strong, Hodge, Warfield, and Berkhof, loosened up a little by Forsyth, Denney, and Whale, not to speak of various commentators on Luther and Calvin, with a smidgen of Augustine, Wesley, and Temple, I later had the assignment of panting after Barth, Brunner, Bonhoeffer, Bultmann, Niebuhr, and Tillich, with liberal doses of Robinson, Hamilton, Altizer, and Cox. Meanwhile I have read some pietistic literature, religious poetry, C. S. Lewis, and T. S. Eliot, and pondered on Kierkegaard, Sartre, and Dostoevsky. I could have read Grace Livingston Hill Lutz but didn’t. But I did read Lloyd C. Douglas. Meanwhile I have watched and listened to Billy Graham, Oral Roberts, and Rex Humbard. On long trips the car radio keeps me posted on the Second Coming, speaking in tongues, and how to get bedside crosses that light up at night. I have also read Aquinas and Maritain and a few things by Küng and Bea. I try to remember that God is not the God of confusion. Teaching classes in theology becomes the fine art of deciding what to put in and what to leave out with the awful fear that the theological slant you give your students will probably stick for the rest of their days.
Ordinary terminology gives us our first ...1
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