Stanley Grenz’s Theological Anthropology – An Introduction (Pt. 1)

Today marks the beginning of a short series in which I look at Stanley Grenz’s theological anthropology as it can be found in “The Social God and the Relational Self: A Trinitarian Theology of the Imago Dei.”

In writing The Social God and the Relational Self: A Trinitarian Theology of the Imago Dei the late Stanley Grenz, a Canadian evangelical theologian, joins a chorus of voices drawing a connection between Trinitarian theology and social concerns. Grenz, is well known for being one of the most significant Trinitarian Evangelical theologians. Even more importantly, Grenz is known for his engagement with postmodernism grounded from an evangelical perspective. Even stating that The Matrix of Christian Theology, of which The Social God and the Relational Self: A Trinitarian Theology of the Imago Dei is the first volume, is intended to provide “the contours of an appropriate theological Construction that takes seriously postmodern concerns, sensitivities, and insights.” (x) Thus, the location of Grenz’s project is best understood as the intersection between post-modernism and evangelicalism. As an evangelical theologian Grenz wants to take seriously the deposit of faith found in Scripture, tradition, and evangelical theology; all while acknowledging the traditional foundationalist way of doing evangelical theology is under fire, especially from philosophers and theologians advocating for a post-foundational epistemology. Thus Grenz attempts to take a post-foundational approach to his theology.  This post-foundationalism builds on the insight that “belief systems, including Christian doctrinal constructions, are better viewed as forming a web – or a mosaic – than an epistemological house built upon an unassailable foundation.” (x) This mosaic includes “canonical scripture, the theological heritage of the church, and the intellectual currents of wider culture.” (x)

This brief series of blogs seeks to engage with this post-modern yet thoroughly evangelical contribution to theological anthropology. Over the next few days I will highlight some key features of Grenz’s method and manner of argumentation, provide an overview of his argument, and conclude by considering some of the strengths and weaknesses of Grenz’s project.