Theology, Political Theory, and Pluralism: Beyond Tolerance and Difference

Anglican Theological Review, Spring 2008 by Brittain, Christopher Craig

Theology, Political Theory, and Pluralism: Beyond Tolerance and Difference. By Kristen Deede Johnson. Cambridge: Cambridge University Press, 2007. xii 276 pp. $96.00 (cloth).

This volume offers a timely contribution to a post-9/11 context in which xenophobia and anxiety over a perceived "clash of civilizations" are much in evidence. It is also an intriguingly appropriate discussion in the face of the current and seemingly irreconcilable tensions within the Anglican Communion. For it is the argument of this book that Christianity offers the only vision capable of imagining a complete reconciliation and embrace of differences between human beings. Johnson boldly claims that the limitations of liberal and postmodern political theories are resolved by the theological vision of Augustine, whose understanding of the Trinity, creation, and church articulates an achievement of harmony amid diversity. Although there are numerous gaps and unresolved issues in the volume, it is a welcome contribution to what is increasingly being recognized as a vital task for Christian theology: responding to an evennore pluralistic and diverse society.

The book's argument is presented in four chapters, bracketed by an introduction and conclusion. The first stage of Johnsons thesis is to challenge the traditional approach of liberal political theory toward the problem of diversity, through an exploration of the liberal emphasis on "tolerance." By analyzing the work of John Rawls in particular, she argues that, far from being a neutral and value-free perspective, liberal politics is based on assumptions about human individuality, rationality, and the distinction between a public and private sphere of life. Liberal toleration is thus only capable of tolerating those citizens who share in these basic assumptions. This criticism is shared with a number of "agonist" political theorists, who are the subject of Johnsons subsequent chapter. She appreciates how post-Nietzschean scholars like William Connolly creatively imagine a more radical embrace of diversity than that found within liberal theory. But Johnson faults this stream of political thought for overemphasizing difference at the expense of unity. She thus argues that a theological turn is required by political theory, in order to articulate the achievement of unity among difference; "it is only in the polis of the Heavenly City that differences can come together in loving harmony through participation in the Triune God" (p. 25).

Johnsons summaries of these streams of political theory are clear and insightful, and offer helpful contributions to contemporary theology. It is difficult, however, not to read her positive agenda without a touch of ironic frustration. For throughout the book, Christian theology and the church are consistently referred to in the singular. Although Johnson displays an admirable sensitivity to issues of difference when engaging with the world external to the church, this nuanced vision disappears when the particular contribution of Christianity is evoked. Her interpretation of Augustine's thought is presented as the fullness of Christian theology, and church practices are emphasized as if there exists general agreement as to what these are and how they are to be understood. Although she criticizes John Milbank for lacking humility when he pronounces his own position to be "orthodox" and thus representing a "binding authority" (p. 194), Johnson herself essentially presents a normative view of the content of Christianity. In the context of disputes within denominational traditions like the Anglican Communion, it would seem essential to note that the challenge facing contemporary theology is not only dealing with the external diversity of a pluralist society, but also the internal diversity of competing theologies. Perhaps, therefore, Johnsons vision of Christianity offers a more immediate contribution and challenge to the church's own self-understanding and praxis than it does to the wider contemporary society's political life.

Much of the tone of Johnson s argument is helpful as she emphasizes the recognition of the partiality of all human perspectives, while at the same time being sufficiently confident in the Christian viewpoint to say that "we believe we have identified a truer and more satisfactory outlook than others currently known" (p. 43). Her development of this attitude toward difference out of the theology of Augustine could be clarified in greater depth, and her emphasis on conversation as a model for engaging diversity bears little difference from the concern for dialogue that she challenges. Overall, however, this book represents a useful resource for thinking about the increasing challenges of responding to pluralism.

CHRISTOPHER CRAIG BRITTAIN

University of Aberdeen

Scotland