Reviewed by: The Westminster Handbook to Patristic Theology Paul B. Harvey Jr. John Anthony McGuckin The Westminster Handbook to Patristic Theology The Westminster Handbooks to Christian Theology Louisville and London: Westminster John Knox Press, 2004 Pp. xxiii + 367. $39.95. The publisher's aim for the series in which this volume appears is "to assist scholars and students find concise and accurate treatments of important theological terms." The sole author of this Handbook (and of another in the [End Page 548] same series, on Origen [2003]) has a more realistic vision of his audience, i.e., undergraduate and M.A.-level students as well as lay folk. That is, this Handbook (better: a patristics dictionary) is a reliable ready-reference for those lacking specialized knowledge and not well versed in the scholarly literature nor in foreign tongues ancient or modern. Coverage is broad: topics, terminology, and personalities from the late first through the sixth centuries (with a few relevant entries from later eras, e.g., Photius) significant for the study of early Christianity are listed alphabetically. As McGuckin disarmingly notes in his preface, which is an integral component of the volume, this alphabetical arrangement affords easy consultation-provided you know, first, exactly for what you are looking. Therefore, in lieu of an index, the author supplies prefatory thematic guides with entries grouped by century and by topic (e.g., "Eschatology," "Trinity") as well as a complete alphabetical list of the entries. Throughout the book cross-referencing is visually easy through bold-faced, italicized words directing the reader to other pertinent entries. This is a very user-friendly text. One of the author's expressed prefatory expectations is that his Handbook makes for an edifying, even enjoyable book in which to browse. A high-level of accuracy, a coherent, logical format, and a lucid style have, in this reader's opinion, achieved that end. What of the character and quality of the entries? McGuckin is not only an academic and well-published specialist in Early Church and Byzantine Studies; he is also an Orthodox priest. He thus brings a welcome Orthodox perspective to a variety of topics and thereby reminds Anglophone readers of a distinctive theological and ecclesiastical tradition. See, for example, his entries on "Enhypostasia," "Marriage," and "Purgatory." The author is particularly interested in theological topics and religious praxis as is evident in the fine discussions of "Monophysitism," "Prayer," "Soteriology," and "Soul." Several of the longer entries are jewels of carefully crafted and well balanced exposition. Notable here are the entries on "Persecution" (an admirably cautious, historically-nuanced account), "Patristics," "Patrology" (the latter two entries are significant for setting out what the author conceives his subject to be), "Revelation," and "Sexual ethics." Divergent voices in early Christianity are heard. Thus, concise, lucid entries on "Docetic," "Donatism" (where reference to M. A. Tilley's Donatist Martyr Stories, Translated Texts for Historians 24 [Liverpool, 1996] would have been appropriate), "Encratism," and "Montanism" (where we miss the name Tabbernee in the bibliography) make clear what was and was not distinctive in those espousing particular "heretical" views and practices. Major literary personalities receive the expected full treatment, but certain minor individuals are missing. Romanos the Melodist receives brief, authoritative treatment, but Victorinus of Pettau (and what Jerome did with his work) is absent. That particular omission is unfortunate because reference to Victorinus would have bolstered the short essay on eschatology. Each entry receives a concluding bibliography of varying substance; indeed, it is not entirely clear what were the guiding principles for bibliographic citations. Sometimes an entry lists accessible translations and recent, standard scholarship (Paulinus of Nola, for example); but often, as I have suggested above, standard [End Page 549] scholarship is missing. Where, for example, in the entry on John Cassian is Owen Chadwick's justly acclaimed study? Available translations are not consistently listed. These are not minor quibbles in view of the target audience, which will not always know where to find reliable discussion and translations. We would thus have expected to see reference to Michael W. Holmes' fine second edition (Grand Rapids: Baker, 2002) of Lightfoot and Harmer's old standard, The Apostolic Fathers (1891). Bart D. Ehrman's new edition and...
Read full abstract