Learning Theology with the Church Fathers is Christopher A. Hall’s sequel to Reading Scripture with the Church Fathers (the third in the trilogy is Worshiping with the Church Fathers). In this book, Hall examines various theological questions, taking the question of the divinity of Christ as his jumping-off point. The examination of the question at hand is always narrowed to certain Church Fathers, never the entire corpus of Patristic thought on each issue, an approach that keeps the book to a reasonable, readable length. For example, in the chapter “Christ the Son, Begotten and Not Made”, he draws principally from St. Athanasius. In “The Mystery and Wonder of the Trinity”, our guides for the journey are St. Gregory of Nazianzus and St. Augustine of Hippo.
Other issues Hall sheds Patristic upon are the two natures of Christ, the Holy Spirit, the question of sin & grace, providence, the love of God, Scripture, ecclesiology, and the Resurrection (the final one). He realised whilst writing that the topics covered weren’t enough, that something more needs to be said. The third volume will help us draw nearer to the mind and life of the Fathers, for these men were not mere academics but practising, preaching, and worshipping pastors—thus, the question of Patristic worship is important.
The best things about this book are: i. It blew my mind. ii. It made me want to read more of the Church Fathers. Each of these will receive a post of its own later. Some other, more general comments on the book are the order for today, however.
My favourite chapters of this book were those that dealt with what I think of as theology proper—God the Father, God the Son, and God the Holy Spirit. Thus, “Christ the Son, Begotten and Not Made”, “The Mystery and Wonder of the Trinity”, “Christ Divine and Human”, and “On the Holy Spirit” especially, although “God’s Wise and Loving Providence” helped draw me closer to an understanding of impassibility, a doctrine I am not yet comfortable with. This may be that I do not fully understand what it means for God to be impassible; it may be that I am clouded and biased by my 21st-century ways; it may be that the Fathers are wrong. The last option makes me very uncomfortable, because I tend to agree with things they all agree about.
One of the aspects of Patristic thought that this book helps to draws out is its focus on real, live theology. These days, a lot of people talk about something called “theology”, but it’s really a Christian or biblical approach to certain issues—such as eco-theology and ethics, but even at times ecclesiology, sacramental theology, liturgical theology. Very rarely do we say, “Gee, who on earth is God?” The Fathers did. Who is Jesus? How does the nature of who Jesus is affect the way we live, think, are saved? Who is the Father? Who is the Holy Spirit? How on earth are there three Gods and one God all at the same time? The Fathers addressed these foundational issues, and then from this truly theological framework—one always rooted in the foundations of Scripture and tradition—dealt with other issues, such as justification and ethics.
Hall attempts to give Nestorius and Pelagius a fair hearing in this book, but at no point does he act as though the teachings attached to their names are legitimate orthodoxy. This is a dangerous but admirable trait. When we look at these figures of church history, we have to realise that every saint was also a sinner, and every sinner a potential saint. And sometimes people said things that they didn’t necessarily mean, or hadn’t thought through properly, or expressed badly, or their followers took their arguments to their logical, heretical conclusions.
Sometimes you want more than a mere exegesis of the Fathers as they exegete Scripture and tradition, bringing them to bear on the theological questions at hand. Sometimes I want to know more than just what this one Father taught, more than just this one thought on a question. Sometimes I want to see objections to these thoughts, or counter-arguments to objections in my mind, or a thorough “modern” rationale for these ideas. At times, these elements are lacking, but not always. When they are present, Hall sometimes takes too long going about it, and this may be why he avoids it sometimes. It may also be that his mind did not conceive of the same counter-arguments to the statements of the Fathers as mine did. However, this is not meant to be a complete display of all of Patristic thought on these questions, nor even on all questions, since some never even arise.
The authors presented by Christopher A. Hall in Learning Theology with the Church Fathers are all major thinkers of the Patristic age, and their thoughts tend to be representative of the ideological climate surrounding the theological questions he addresses. This book, as a result, is a good book to inspire people to explore the field of Patristics and Patristic theology further.
 This happens today with certain types of Calvinist.