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Review
Reviewed Work(s): Reaping the Whirlwind: A Christian Interpretation of History by
Langdon Gilkey
Review by: Philip Sageser
Source: Journal of the American Academy of Religion, Vol. 46, No. 2 (Jun., 1978), pp.
232+234
Published by: Oxford University Press
Stable URL: http://www.jstor.org/stable/1462250
Accessed: 03-09-2016 15:52 UTC
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232
Ogden,
Ogden, Richard
RichardH.
H.Overman,
Overman,G.G.
Palmer
Palmer
Pardington
Pardington
III, III,
Norman
Norman
Pittenger,
Pittenger,
and Jan
and Jan
Van der Veken.
Some of the essays, for instance Pittenger's, are broad, uncritical sketches
process philosophy with themes suggested for religious experience. Eugene Fontin
treates pragmatic philosophy that way in two separate articles. From their own lar
body of work with which we are familiar Professors Cobb, Griffin, Hartshorne,
Ogden develop ideas in imaginative and fruitful ways: this volume is essential to
bibliography of those thinkers. Only two articles have the direct, practical orienta
promised by the subtitle, Mellert's beautifully focused piece on death and Cooper's
essay on prayer.
Certain essays stand out for their excellence or interest. Brown's brief study
what makes a theology Christian is a relieving antidote to the more common attitude i
the book that process theology can be baptized into orthodox Christianity after al
Ford's two essays are genuinely creative theology, original, daring, and very careful
argued. They are the capstones on the general impression given by this book, th
process theology is the most vital theology today.
The disappointment with the book is that it is so uncritical. Process theology
neither so new nor so in jeopardy with the theological establishments that one shou
avoid asking whether or not it is true. This book only celebrates its intellectual powers
and hence does not push process thought to basic theological issues.
Robert Neville
The basic argument of Langdon Gilkey's Reaping the Whirlwind is that histor
Augustine and Calvin and attempts to reinterpret history in the light of both th
traditional and modern factors.
The first four chapters of the book constitute a prolegomenon analyzing histori
the present. However, Gilkey recognizes that there is much to be learned from these
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234
alternatives
alternatives
andand
Liberalism's
Liberalism's
emphasis
emphasis
on the importance
on the importance
of historicalofexistence,
historical
Neoexistence,
orthodoxy's
orthodoxy's
insistence
insistence
on the
onestrangement
the estrangement
of that existence,
of that existence,
and the eschatological
and the eschatolo
theologies'
theologies'
recognition
recognition
of the
ofneed
the for
need
radical
for change
radicalinchange
our history
in our
all are
history
taken up
allby
are taken up
him.
him.
Gilkey's
Gilkey'sown
own
interpretation
interpretation
of history
of history
is a revision
is a revision
of that of of
Alfred
thatNorth
of Alfred No
Whitehead
Whitehead
interpreted
interpreted
by means
by means
of traditional
of traditional
Christian Christian
symbols. Whereas
symbols.
in Wherea
Whitehead
Whitehead
Creativity
Creativity
is setisover
set against
over against
God as aGod
metaphysical
as a metaphysical
ultimate andultimate
assigned and assi
functions
functions
which
which
onlyonly
an actual
an actual
entity entity
could perform,
could perform,
Gilkey understands
Gilkey understands
creativity to creativi
be
be grounded
grounded
in in
GodGod
as anasessential
an essential
aspect of
aspect
his being.
of his
Thus
being.
a Christian
Thus emphasis
a Christian
on emphasi
the
thesovereignty
sovereignty
of God
of God
is seen
is as
seen
bringing
as bringing
greater internal
greatercoherence
internaltocoherence
Whitehead'sto Whiteh
view.
view.Further,
Further,
an interpretation
an interpretation
of Whitehead
of Whitehead
in terms in
of the
terms
Christian
of the
symbols
Christian
of
symbo
providence,
providence,
christology,
christology,
and eschatology,
and eschatology,
by recognizing
by recognizing
the estrangement
the estrangemen
of
historical
historical
beings
beings
andand
theirtheir
need for
need
redemption,
for redemption,
is seen as is
making
seen Whitehead's
as making analysis
Whitehead's an
more
moreadequate
adequate
to the
to the
character
character
of ourof
experience.
our experience.
Gilkey's
Gilkey'sstrengths
strengths
are in
areanalyzing
in analyzing
traditional
traditional
and contemporary
and contemporary
alternatives to
alternativ
his
his position,
position,
andand
his his
analysis
analysis
of ourof
situation
our situation
as historical
as historical
beings provides
beings
a helpful
provides a help
updating
updating
ofof
thethe
earlier
earlier
efforts
efforts
of Reinhold
of Reinhold
Niebuhr Niebuhr
and Paul Tillich,
and Paul
to whom
Tillich,
Gilkey
to whom G
acknowledges
acknowledges
hishis
indebtedness.
indebtedness.
But hisBut
proposal
his proposal
for a Christian
for a understanding
Christian understandi
of
history
historyis is
achieved
achieved
by modifying
by modifying
the views
theofviews
Augustine
of Augustine
and Calvin in
and
order
Calvin
to make
in order to
them
themcompatible
compatible
with
with
a modern
a modern
understanding
understanding
of historyof(no
history
small modification)
(no small modification
and
suffers
suffersfrom
from
an an
inadequate
inadequate
grounding
grounding
in the original
in the Christian
original witness
Christian
of faith.
witness of faith
Philip
PhilipSageser
Sageser
Dallas, Texas
transform existence in the world for a community of persons" (p. 2). Jennings s
out this definition in three parts-the "what," the "how" and the "that" of theolo
reflection. Part I delineates the "Christian mythos" in the context of a genera
discussion of the religious imagination. Part II details a dialectical joining of faith
reflection, past and present, individual and communal, particular and univer
validity and provisionality which is intrinsically required by the Christian mythos.
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