What Is Analytic Theology? Where Doctrine Meets Philosophical Rigor

A little over two decades ago, I was approached at a conference by a total stranger. “My name is Mike Rea,” he said, “and I’d like to chat with you sometime about theology and analytic philosophy.” He told me that he and Oliver Crisp had been talking together, and they thought that it might be a good idea to bring some analytic philosophers of religion who were interested in theological issues into conversation with some theologians who thought that some interaction with the philosophers might be beneficial.

Some months later, a few of us met in a coffee shop to discuss the possibilities. At one point, as I recall, someone asked: “Well, what should we call this kind of approach to theology?” Oliver Crisp, in his flawless south-of-London baritone accent, had an immediate suggestion: “‘Analytic theology’ sounds pretty good to me.” It stuck, and, before long, it was becoming a thing. A volume entitled Analytic Theology: New Essays in the Philosophy of Theology, edited by Michael C. Rea and Oliver D. Crisp, was published by Oxford University Press with essays from both junior and senior scholars in both philosophy and theology.

Aided by several large grants (from the John Templeton Foundation, in particular), the seeds germinated and the discipline began to grow and flourish. Theologians and philosophers began to collaborate on various topics. Annual conferences and workshops were held at the University of Notre Dame, Rutgers University, and the University of St. Andrews. Evangelical seminaries began to offer courses in the discipline.

Fast forward twenty years. Analytic theology is a growing and flourishing movement. Work in analytic theology can be found in several academic journals—indeed, one is named The Journal of Analytic Theology. There are at least three series of books, with dozens of titles, in analytic theology:

• The Analyzing Doctrine series by Cascade Books
• The Routledge Studies in Analytic and Systematic Theology
• The Oxford Studies in Analytic Theology by Oxford University Press

Analytic theology is no longer the proverbial “new kid on the block,” and it shows little sign of losing steam as it chugs forward.

Analytic theology defined

But just what is analytic theology?

1. Clarity of expression & rigor of argument

At one level, analytic theology may be characterized simply as systematic theology that is done with commitments to clarity of expression and rigor of argument. We might refer to this level as “soft analytic theology.”

Commitment to clarity of expression means that the theologian is accountable to explain the doctrinal claims being made. For analytic theology, it simply is not acceptable to make statements that one does not understand or cannot explain.

Commitment to clarity of expression means that the theologian is accountable to explain the doctrinal claims being made.

Similarly, commitment to rigor of argument means that the theologian who makes various doctrinal pronouncements at once shoulders the burden of defending those pronouncements against various objections. In other words, the theologian should not only say the right thing, but should also offer positive reasons and arguments to hold the view put forth. In addition, the theologian should be willing to “play defense” against various objections to that position.

Analytic theology thus cannot rest content with mere assertions—even if a theologian tries to dignify an extended series of such assertions with the claim that she is doing “properly dogmatic theology.” Instead, the analytic theologian must be willing to explain her claims and offer support for them. Of course, such commitments should characterize all theology, so perhaps doing things this way does not deserve an honorific label such as “analytic.” But sadly, far too much modern theology is not characterized by these commitments.

2. Systematic theology that engages analytic philosophy

At another level, analytic theology can be described as systematic theology that is done not only with such general commitments, but also in direct engagement with relevant or important work in analytic philosophy. We might refer to this as “hard analytic theology.”

Interesting work in contemporary philosophy of language or metaphysics or epistemology or philosophy of science or ethics might be pressed into theological service on various topics of doctrinal concern. For instance:

• Engagement with recent work in philosophy of language might be useful in thinking about the inspiration and authority of the Bible.
• Careful work on the nature of identity is important for thinking through the doctrines of the Trinity and incarnation.
• Precise thinking about the metaphysics of modality is critical in considering the doctrines of creation and providence.
• Engagement with philosophy of mind is important for theological anthropology.

And so forth.

In many cases, the work being done in direct engagement with contemporary analytic philosophy is rather more technical and detailed, so it may require a higher level of investment to engage.

Where did it come from? Analytic theology in historical perspective

The backstory to analytic theology is multi-layered.

Analytic theology’s relationship to philosophy of religion

At one level, the roots of analytic theology can be traced back to the revival of analytic philosophy of religion in general and the renaissance of distinctly Christian philosophy in particular.

Although analytic philosophy in general had been largely disinterested in—and sometimes very hostile to—serious philosophical engagement with religious and theological ideas for the first half of the twentieth century, in the last few decades of the century things started to change. The work of leading philosophers such as Alvin Plantinga, Nicholas Wolterstorff, William P. Alston, Richard Swinburne, Peter van Inwagen, Robert M. Adams, Marilyn McCord Adams, Eleonore Stump, Keith Yandell, and others made a massive impact. These philosophers were very influential in their areas (metaphysics, epistemology, history of philosophy, etc.), and their work was widely recognized and respected. They were also unashamed of their Christian commitments, and they were not afraid to bring philosophy and faith together.

Much of the work done by Christian philosophers in the late twentieth century has focused on issues more generally related to “philosophy of religion.” There was a lot of interest in, for instance, the nature and function of religious language, the rationality of belief in God, the strengths and weaknesses of various theistic arguments, the various problems of evil and the challenge of human (and animal) suffering, and the reality of religious pluralism. While there was some attention given to more distinctly Christian theological issues, most of the conversations were centered around broader issues in philosophy of religion.

Analytic theology is, of course, very closely related to analytic philosophy of religion. There is considerable overlap with respect both to the topics of interest and the philosophical tools employed when investigating those topics. But analytic theology can be thought of as distinct in several ways.

1. Many of the issues under consideration are distinctly theological rather than generically religious

2. There is much more involvement in the discussions by historical & theological theologians—& even, in some cases, biblical scholars

3. Closely related to the foregoing two, analytic theology gives more overt attention to the precise claims made by various theological traditions (e.g., Roman Catholic or Orthodox or Protestant)

In this way, analytic theology bears some methodological family resemblance to, say, the philosophy of biology or the philosophy of physics. While the philosophy of biology is not reducible to the work done in a biological laboratory, nonetheless it is absolutely essential that philosophical reflection on the claims made by biologists is informed by the actual work of the biologists. Similarly, while analytic theology is not reducible to biblical exegesis or the creeds and confessions of various branches of Christianity, nonetheless it is absolutely essential that philosophical reflection on the Christian faith is actually informed by what Holy Scripture teaches and what the creeds and confessions affirm.

4. Analytic theology is increasingly aware of the ecclesial & even sociocultural & political dimensions of such work

So at one level, we can trace the roots of analytic theology back to the renaissance in Christian philosophy and philosophy of religion from several decades ago.

Analytic theology as a third scholasticism

But at another level, we can track the story much further back. Indeed, we can follow the tracks all the way to scholastic theology and even to some patristic theology. Serious Christian theology has always made use of the philosophical tools that have been available, and in many cases the theologians of the Christian tradition have used the resources of philosophy and logic to argue against some of the central ontological, epistemological, and ethical claims made by the non-Christian philosophers.

Serious Christian theology has always made use of the philosophical tools that have been available.

So, taking a longer view, we should see analytic theology as an extension of this kind of intellectual work—indeed, we can see it as a sort of “third scholasticism,” where “second scholasticism” marked the early modern era and is exemplified in the work of Reformed theologians such as Jacob Arminius, Francis Turretin, and Petrus van Mastricht, Lutheran divines such as Johann Gerhard, and Roman Catholics such as Francisco Suarez, Juan de Rada, Bartolomeo Mastri, and countless others, and “first scholasticism” is the medieval theology of Bonaventure, Thomas Aquinas, John Duns Scotus and many others. Serious analytic theology in the twenty-first century does bear a strong family resemblance to earlier scholastic theology:

1. It seeks rational coherence as well as consistency with Scripture and creed.
2. It uses the best resources available in logic and philosophy.
3. It meets serious objections to Christian belief with equally serious defenses.

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Where is it heading? Analytic theology in contemporary practice

Finally, let’s consider the present landscape and future possibilities of analytic theology.

The ongoing work of analytic theology

The field of analytic theology is flourishing, and it now addresses a wide range of topics. For instance:

• One can find serious work in theological epistemology as well as general reflection on the very goals and tasks of theology.
• There is a lot of attention being paid to the doctrine of God (divine attributes and the Trinity).
• The major doctrines of Christology, including both incarnation and atonement, are at the very center of much energetic work in analytic theology.
• Theological anthropology and eschatology remain hot topics.
• Other doctrines, especially those related to pneumatology, soteriology, and ecclesiology, have received somewhat less attention up to this point, but there are signs that this is changing.

Criticisms of analytic theology

While analytic theology has a track record and some momentum, it is not exactly applauded or celebrated in all circles.

Some philosophers complain that it serves to legitimize religious views that do not deserve the respect they receive.

Some philosophers and theologians oppose it as a thinly disguised exercise in apologetics for “conservative” Christianity. In addition, some worry that the movement is not adequately focused on social and political dimensions and implications.

Some modern theologians worry that it bypasses or disrespects their own work.

Some modern theologians are critical of it on the grounds that it allows too much of a role for “secular reason.”

Biblical scholars sometimes worry that it does not pay sufficient attention to scriptural exegesis. At various points, they complain that it is ignorant of relevant historical-critical scholarship.

Finally, some historians of doctrine criticize it for being inadequately informed by the relevant work in historical theology.

An appraisal of analytic theology

By my lights, analytic theology is a positive development, one that shows signs of real promise.

To reach its full potential, however, it needs to be further developed along the following lines.

1. Analytic theology needs more extensive & ever-deeper engagement with Christian Scripture

It can only benefit from more interaction with the theological interpretation of the Bible.

2. Analytic theology will flourish & be at its best when it is closely & carefully engaged with the classical theological tradition

There is no need to reinvent the wheel (and it is not safe to assume that all attempts to do so will result in something that is even round). This does not, of course, mean that analytic theologians should rest content with mere repetition. But we can build upon and further develop the doctrine that is our inheritance.

3. Analytic theologians need to be more—not less—keenly aware of the ecclesial & sociopolitical contexts of their work, & they would do well to continue to broaden the horizons of their vocation

Work in theology (analytic or otherwise) is never done in a vacuum, and there are a host of issues in pastoral and moral theology that would benefit from careful engagement by analytic theologians.

4. Analytic theology would benefit from engagement with developments in global Christian theology

5. Analytic theology is a wonderfully fertile place for genuinely interreligious dialogue & even debate

We need more Christian analytic theologians to take up the mantle and to engage with analytic theologians who are adherents of other religions—and to do so respectfully and charitably, with all the conviction, confidence, and courage called for by our faith.

6. Analytic theology needs to remember—above all else—that it is a form of theology

Theology, analytic theology included, is talk of God that cannot be rightly or appropriately done as if God were absent from the conversation. In other words, it is talk of God coram deo, in the presence of God, accountable to God, finally at peace with God and in awe of God.

Thomas McCall’s suggested books for further study

• Crisp, Oliver D., and Michael C. Rea, eds. Analytic Theology: New Essays in the Philosophy of Theology. Oxford University Press, 2009.
• McCall, Thomas H. Analytic Christology and the Theological Interpretation of the New Testament. Oxford University Press, 2021.
• Stump, Eleonore. Wandering in Darkness: Narrative and the Problem of Suffering. Oxford University Press, 2010.
• Crisp, Oliver D. Analyzing Doctrine: Toward a Systematic Theology. Baylor University Press, 2019.
• Hudson, Hud. Fallenness and Flourishing. Oxford Studies in Analytic Theology. Oxford University Press, 2021.

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