Clowney provides the reader with a thorough introduction to conservative ecclesiology. Although the Contours of Christian Theology series is written with all levels of theological students in mind, it will benefit those with little or no background on the subject the most.
The foundation of the work is Clowney’s belief that the church started as the people of god in the OT rather than at Pentecost. This stress is both on the need for the Christian to see the church as a universal entity and the importance of the local church in day to day affairs of the Christian. The work of the individual Christian is necessary and important, but in order for the church to carry out its mission the individual Christian must see the importance of the church in the plan of God. The church is Christ’s representative on earth. As that representative it needs to carry out the commands of God in unity so that it may be a collective witness to the world. The problems of ecumenism are discussed with the conclusion that the gospel of Jesus Christ cannot be watered down if the church is to be an effective witness.
There is interaction throughout the work with both Roman Catholic and conservative scholars. In his discussion of Roman Catholic views, the hallmark of the author is fair, and balanced criticism. This is evident in his treatment of Matthew chapter 16, church government and sacraments. Most of the interaction, however, is with conservative scholars. Clowney does not accept any view uncritically, but presents his view based on the biblical evidence and uses the relevant secondary literature to argue his case.
A helpful use of the historical issues is seen throughout the book. Clowney uses examples from pre-Chalcedonian theology, Reformation theology and modern theology to allow the reader to understand important background issues and grasp necessary concepts. This is one of the strong points of the work.
A good interaction with contemporary issues is also present. This is especially seen in chapters 16 and 17, entitled ‘The gifts of the Spirit in the church’, and, ‘The gifts of prophecy in the church’, respectively. Clowney also devotes a chapter to the ministry of women in the church. This chapter, however, tends to skirt the main issues and enters into a somewhat confusing discussion on family.
In an otherwise valuable and very readable treatment, one minor criticism should be mentioned. Clowney tends to use certain slippery terms without any discussion of definition. For example his use of terms of ‘fundamentalism’ and ‘evangelicalism’ lead to some confusion. Clowney’s use of evangelicalism could be seen as synonymous with fundamentalism (pp. 22–3). Most scholars would not form that close of a bond between the two movements, in fact many view evangelicalism as somewhat of a reaction to fundamentalism (C.F. Henry, G.M. Marsden).
Clowney has provided the beginning to intermediate student of ecclesiology a valuable work in the conservative tradition. While the book claims to be written for theological students, ministers, and church leaders it is doubtful that the more advanced of that group will profit greatly, other than reviewing some important issues and concepts in the doctrine.
