Book Review – Biblical Critical Theory by Christopher Watkin
It feels like the world has turned more than a few degrees on its axis. The world has changed, and consequently, how we see things has profoundly changed. New perspectives bring new insights, new dots are joined, new critiques are offered, and new challenges arise.
Christopher Watkin’s Biblical Critical Theory rises to the challenge of this moment. In what is an amazing feat, Watkin both describes this new narrative that critiques the Christian worldview of Christendom; then he contrasts this with the greater biblical narrative. He shows how the bible tells a better story of human flourishing and hope than the counter narratives which are on the ascendancy.
The reach of this book is spectacular. We move from biblical text, to Augustine, through many great ones – both secular and Christian – and arrive at a compelling contemporary picture of the kingdom of God now, yet seeking the not yet.
How to write such a comprehensive book and give it a sense of structure and unity alludes most. Watkin retells the biblical story, and analyses it and culture using an approach called diagonalization. What is diagonalization? The views of late modernity tend to fall to either the left or the right. For instance, people are basically good (with Rousseau) or bad (with Hobbes). Our hope is either in the state and politicians securing justice and equality for all, or the market securing prosperity and choice for all. Watkin shows how the biblical narrative falls neither to the left nor the right, but instead offers a (diagonal) both-and-with-more kingdom that is beyond our imagination. From one topic to the next, Watkin unmasks the essence and failings of the counter-narrative, which do not compare to the beauty and promise of the kingdom narrative.
Given that we are in a state of cultural upheaval and transition, Watkin employs an Augustine-like configuration. Theological texts, written in a stable intellectual climate, tend to analyse a given topic (say the nature of humanity), and compare and contrast theological views with each other. Theology then is the practice of assessing competing readings of the biblical text against each other, with the goal of announcing the truest interpretation.
The weakness of this approach, is that our shared worldly assumptions remain unspoken and unchallenged. Cultural transition creates a moment of possible greater consciousness. Watkin sets his descriptions of the city of God against the claims of the city of mankind, and in the process reveals where hope is misplaced, and where it is found.
Every book has its limitations. Biblical Critical Theory puts forward one account of humanity, of sin, of the resurrection, of eschatology and so on. At times (but for me, rarely) one questions whether Watkin has offered the most accurate ‘one’ account. In his desire to set the entire biblical narrative over and against the late modern Western worldview, concessions must be made. Theologies are not debated, the Reformation is rarely referenced, and the authors cited are somewhat clustered. I suspect Watkin’s non-Christian interlocutors will at times also believe their views have been simplified and conflated.
Occasionally I also ask myself if the world as left-right, and the kingdom as both-and-with-more always captures the biblical perspective. For instance, Jesus says “Whoever is not with me is against me” (Matt 12:30). That sounds very binary. Furthermore, late modernity would claim to both-and-with-more on this topic. You can be with Jesus (at points), against him (at other points), and have even more spiritual guides as well.
The final limitation I note is that Biblical Critical Theory is long, deep, and comprehensive. It’s a journey worth completing, but I fear not all will endure. My reflections are better understood as the unavoidable constraints of the task Watkin sets himself, rather than criticisms of his book per se.
I encourage you – read it – to the end. If you do, you will be blessed.
