In Engaging with Keller: Thinking Through the Theology of an Influential Evangelical, editors Iain D. Campbell and William M. Schweitzer lead a team of scholars in evaluating themes in the writings of Dr. Tim Keller, pastor of Redeemer Presbyterian Church in New York City. In addition to the editors, the contributors to this volume are Kevin J. Bidwell, Peter J. Naylor, C. Richard H. Holst, and D. G. Hart. Though critical, they do not hesitate to credit Keller for ways in which they have benefitted from him; from the outset they express confidence in his overall orthodoxy. Since the contributors perceive that there has been limited discussion of objections to Keller’s approach, they have taken up the task of engaging themes they believe detract from what is otherwise quite admirable work. Thus a positive tone is set for what could otherwise be perceived as a collection of overly disparaging essays.

The contributors examine several topics that occur with regularity in Keller’s writing and teaching: (1) doctrine of sin, (2) description of judgment and hell, (3) articulation of the Trinity, (4) vision for the institutional church’s role in carrying out social justice, (5) hermeneutical method, (6) position on theistic evolution, and (7) limited emphasis on Presbyterian ecclesiology. The stated goal is to start a conversation of the merits of the way Keller conveys some specific doctrines. The editors summarize their approach as follows: “our counsel to the church would be: imitate Keller, but not in these specific ways” (p. 23).

Several strengths commend this volume to readers of this journal. The book is by and large successful in being appreciatively critical. The critique had no hints of a heresy trial or smear campaign. Though there is an unevenness to the discourse with some essays being more negative in tone than others, this is clearly a book intended to plot a way forward with Keller, not a plea to abandon his program altogether.

Additionally, the choice of topics is appropriate. The chapters represent repeated themes in Keller’s writings, indicating that they hold an important place in his overall approach. The only exception is chapter 7 by D. G. Hart: “Looking for Communion in All the Wrong Places: Keller and the Doctrine of the Church.” Hart’s focus is on what Keller does not emphasize, namely, Presbyterian ecclesiology, a curious detail in light of Keller’s denominational affiliation. As a whole, the contributors carefully articulate the Reformed, confessional presentation of these topics and then compare it with Keller’s own.

Three chapters are especially noteworthy. In chapter 3—“Loosing the Dance: Is the ‘Divine Dance’ a Good Explanation of the Trinity?”—Kevin J. Bidwell examines Keller’s strong Trinitarian emphasis, drawing attention to the weakness of his employment of perichoresis. Bidwell notes six problematic implications of Keller’s presentation and reiterates the importance of God’s “oneness” and the “ontological ordering (taxis) among the Trinitarian persons” (p. 126). In chapter 5, “Timothy Keller’s Hermeneutic: An Example for the Church to Follow?”, C. Richard H. Holst considers the exegetical foundation of Keller’s work. He criticizes Keller’s overdependence on parables for doctrinal formulation, his freighting of several texts’ “secondary aspects” with more than they were designed to carry, and several interpretive non sequiturs (termed “logical fallacies”) in his work. In chapter 6, “‘Not Quite’ Theistic Evolution: Does Keller Bridge the Gap between Creation and Evolution?”, William M. Schweitzer critically evaluates Keller’s approach to science. He considers Keller’s specific approach to theistic evolution, but also examines broader issues in Keller’s writing related to general revelation, and examines the ambiguity in his use of the word “science” itself.

As a whole, the criticism is timely and fair. Though some might balk at a volume critiquing an admittedly orthodox evangelical, it is an important contribution nonetheless. Because Keller is a respected and influential teacher, he is often given the benefit of the doubt. This volume assists readers of Keller in differentiating between what is helpful and what is not in his overall contribution.

In spite of these strengths, a few items leave this volume open to criticism. In light of the book’s stated goal to “start a conversation” (p. 239), the contributions are far too irregular in this regard. Bidwell’s chapter on the Trinity is most successful in this endeavor. Even here, however, he would have done well to suggest concrete ways to supplement Keller’s use of “divine dance” imagery rather than focusing on the insufficiency of its current form. More effort could have been made by the contributors to chart a way forward, giving a more robust role to Keller’s intended audience and aim.

Additionally, though the introduction makes clear that this is an appreciative critique, this is not always evident throughout the book. At times contributors seem to “major on the minors” of Keller’s approach, treating emphases in his writing as though they are exclusions of other aspects of a given doctrinal point. Several paragraphs in the chapters on sin (ch. 2) and hell (ch. 3) sound like quibbling to this reviewer.

Finally, the methodological problem inherent in a project of this sort is not given sufficient consideration. Though the themes under consideration do resurface throughout his writings, Keller is nevertheless an incidental writer, not a systematic one. Furthermore, as his primary setting is the church and not the academy, those used to academic writing will notice an uneven quality to the clarity and cogency of his presentation. Something analogous has been observed in John Calvin. Calvin’s primary setting was also the church vis-à-vis Protestant Scholastic theologians whose primary setting was the university. Nevertheless, David Steinmetz has suggested that the substance of their theology was essentially the same even though the way they conveyed their theology was different. (See David C. Steinmetz, “The Scholastic Calvin,” in Protestant Scholasticism: Essays in Reassessment [ed. Carl R. Trueman and R. S. Clark; Carlisle: Paternoster, 1999], 16–30.) This is not to suggest that Engaging with Keller is concerned only with apparent differences. That this important methodological matter was left entirely unaddressed, however, was an omission that unsettled this reviewer throughout.

Nevertheless, in spite of these critiques, Engaging with Keller is an informative book. Though all who have read Keller’s writings will benefit from its contribution, it will be especially useful for Reformed and Presbyterian readers. Since Keller is a minister in the Presbyterian Church of America, his denominational affiliation can tempt fellow confessional Presbyterians toward a default position of “innocence by association.” Keller does appear to be taking a decidedly different tack than that usually taken by confessional Reformed and Presbyterian churches. Those in such churches wishing to emulate his approach should be circumspect about articulating these issues exclusively as Keller suggests. This book commendably helps church leaders to do just that.