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• W2095398460 abstract "The central dilemma for anyone publishing a reference work such as this is set out in the preface to this new dictionary: whilst a theological student at his or her desk will probably prefer to have printed copies of the particular texts being studied, the place occupied in the past by a couple of reference works is now shared with a computer with a broadband internet connection and access to a plethora of increasingly sophisticated reference materials and tools well beyond what could be contained in a shelf of printed reference books. The following aims are therefore set out in the preface: to produce a work that is compact, accessible, accurate, and comprehensive (and apple pie …), and, further, to be inclusive of different perspectives, theological in nature, and exhibiting a ‘generous orthodoxy’. For the most part the editors have succeeded in this task. There are just shy of 300 contributors in a dictionary of over 550 entries. About 10 per cent of these entries are (capitalized) ‘core entries’ of around 2,000 words. A personal thing perhaps, but this didn’t work for me, as very early on I found that Anglican Theology was not a core entry, whereas Methodist Theology and Feminist Theology both were (I can understand the reasons but it did seem a little arbitrary, and no slight on Methodists or Feminists intended). It is fair to point out that in terms of authorship there is a confessional bias towards Protestantism. Whilst there are many Catholic and Orthodox contributors, they rarely tackle ‘universal’ entries, whereas often entries specific to Catholic or Orthodox traditions are written by those of other confessions, and Catholic and Orthodox contributors never tackle topics particular to a Protestant confession. Such boundaries seemed to be crossed with respect to confessional particularities, but not when the entries concerned particularities of gender or race. Having said that, I only detected two occasions (Pascal and Reformation) when a lazy sentence betrayed a confessional bias, and one (sexuality) when an article seemed unbalanced as a whole. It is probably also true to say that Ian McFarland wrote rather too many of the shorter entries (quite often three or four in a row), but to be honest I only noticed this because the quality and clarity of his entries was often outstanding, and whilst reading them I found my gaze dropping to the end of the article. Indeed, it should be pointed out that generally the quality, clarity, and accuracy of the entries is exceptional and sustained. The one exception, perhaps nervous of limiting the editors’ ‘generous orthodoxy’, was Lisa Isherwood’s entry on ‘Queer Theology’ which was such a confection of non sequiturs and blind assertions that it made the Sokal hoax look rigorously argued. I was also pleased to see that there was no hesitation to include biographical entries. Whilst it is debatable in terms of semantic reach whether a dictionary should have such entries, pragmatically if this is going to be the reference book fighting for space on the desk then such entries are essential. Again, the convention stuck to by the editors that living persons are not included in biographical entries in this context seems somewhat arbitrary: as I reach for the dictionary will it be helpful that I can look up Karl Rahner but not Jürgen Moltmann?" @default.
• W2095398460 created "2016-06-24" @default.
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• W2095398460 date "2013-02-16" @default.
• W2095398460 modified "2023-10-18" @default.
• W2095398460 title "The Cambridge Dictionary of Christian Theology. Edited by IAN A. McFARLAND, DAVID A. S. FERGUSSON, KAREN KILBY, and IAIN R. TORRANCE." @default.
• W2095398460 doi "https://doi.org/10.1093/jts/flt007" @default.
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