Reviewed by: Christianity as Distinct Practices: A Complicated Relationship by Jan-Olav Henriksen Gordon A. Jensen Christianity as Distinct Practices: A Complicated Relationship. By Jan-Olav Henriksen. Rethinking Theologies: Constructing Alternatives in History and Doctrine 2. London: T & T Clark, 2019. vii + 206 pp. In this second volume of the Rethinking Theology series, religious studies scholar Jan-Olav Henriksen examines the strengths and weaknesses of defining Christianity by its distinct practices. His book is engaging, challenging, irritating, and affirming, exactly what one expects in a good book. Using a methodology common to current religious studies practices, Henriksen, a professor at both the MF Norwegian School of Theology and the University of Agder in Norway, defines religion by its practices. Theology, on the other hand, has defined Christianity since the Reformation by its beliefs or doctrines. These clusters of practices, Henriksen argues, give Christian communities their identity in the community and as individuals. The focus on practices, however, is not without its challenges. Tensions arise, since it creates complicated relationships between current practices in Christianity and their originating traditions, and [End Page 120] between practicing communities of faith and individuals. These tensions may also introduce friction between the disciplines of theology and religious studies. The focus of religious studies on practices and theology's focus on doctrine, however, do not resonate with theologians concerned with the experience and practice of faith in community. Likewise, comparative religion studies also examine teachings, and not just practices. The tension arising over the focus of these related, but distinct disciplines creates an even more complicated relationship. A significant portion of the book explores the practices that define Christianity, since many current adherents to Christianity would be hard pressed to define their tradition by its doctrines. What practices define Christianity, however? The practices must be identifiable as everyday practices recognizable to all its practitioners, but they must also mediate symbolic resources for the community through orientation, transformation, and legitimization. In the process, community identity is formed. This requires, however, that the practices transform, and not just reflect, everyday practices. Henriksen concludes that a purely external or practical evaluation of Christianity is not sufficient, since the observable practices of Christianity are often not very distinct from that of other religions or even those not affiliated with any form of religion but who are still concerned with community well-being. Moreover, practices and beliefs shape each other. Thus, for Christians, faith is shaped by a focus on the Jesus story, a story of orientation, transformation, and legitimization, as it is experienced within the framework of faith, hope, and love. Distinct Christian practices thus have as their source both ordinary life and Jesus' story. Henriksen provides a challenging examination of how Christianity is commonly defined. In this dialogue, however, words and ideas can appear as red flags until they are explained. One such red flag was waved in the sixteenth chapter on "how to practice God" (175ff). For theologians insisting on the distinction between the Creator and the creature, this is an irritating obstacle. While Henriksen helpfully explains the phrase in the rest of the chapter, the phrase also raises questions about whether "God" is simply a symbol, idea, or a personal identity. Such red flags inspire the reader [End Page 121] to engage in the text in ways that are most helpful for further discourse. This work is a helpful personal reminder that theologians need to read the works by scholars of religion, and vice-versa, to better understand the common obstacles faced. Henriksen helpfully provides a way to bridge some of the gaps between religious studies and theology, and between defining Christianity according to its practices or its beliefs. Gordon A. Jensen Lutheran Theological Seminary Saskatoon, Saskatchewan Copyright © 2022 Johns Hopkins University Press and Lutheran Quarterly, Inc.
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Aug 25, 2022
Janawi 
Open Access
