1. Shared Features (What They Have in Common)
| Aspect | Explanation |
|---|---|
| Christocentrism | Nearly all theologians (e.g., Augustine, Calvin, Barth, Balthasar, Moltmann) centre theology on Jesus Christ, though differing in emphasis (ontological, experiential, political). |
| Biblical Engagement | All deeply engage with Scripture, though some (e.g., Luther, Calvin) focus on sola scriptura, while others (e.g., Schleiermacher, Gutiérrez) approach it through experience or justice. |
| Doctrine Development | Each theologian contributes to the clarification or expansion of Christian doctrines—whether Trinity (Athanasius, Gregory), grace (Augustine, Aquinas), or eschatology (Moltmann). |
| Cultural Engagement | Many responded to their context (e.g., Barth to Nazism, Bonhoeffer to discipleship under tyranny, Gutiérrez to poverty, Schleiermacher to modernity). |
| Legacy in Their Tradition | Each left a lasting impact in their respective tradition (e.g., Aquinas in Catholic scholasticism, Wesley in Methodism, Calvin in Reformed theology). |
2. Key Differences
| Dimension | Examples | Contrast |
|---|---|---|
| Source of Theology | Aquinas (reason + revelation), Schleiermacher (feeling), Gutiérrez (praxis), Luther (Scripture) | Varying epistemologies: rational, experiential, biblical, or political |
| View of Human Nature | Augustine (original sin, depravity), Wesley (prevenient grace), Schleiermacher (positive God-consciousness) | Pessimistic vs. optimistic anthropology |
| View of Salvation | Calvin (predestination), Luther (faith alone), Gutiérrez (liberation now), Balthasar (dramatic love) | Salvation as legal justification, transformation, or liberation |
| Church Authority | Aquinas (magisterial Church), Luther (priesthood of believers), Barth (Word-centric Church), Gutiérrez (Church in solidarity) | Institutional vs. prophetic views of the Church |
| Political Engagement | Bonhoeffer, Gutiérrez, Moltmann (highly political); Aquinas, Wesley, Anselm (minimal or indirect) | Activism vs. doctrinal or pastoral focus |
3. Thematic Groupings
A. Foundational Church Thinkers
- Athanasius, Augustine, Gregory of Nazianzus, Anselm, Cyril
- Focus: Early doctrine of Christ, Trinity, sin, and Church structure
B. Reformation and Post-Reformation
- Luther, Calvin, Wesley, Edwards
- Focus: Justification, Scripture, personal faith, revival
C. Modern and Postmodern Thinkers
- Schleiermacher, Barth, Balthasar, Moltmann, Gutiérrez
- Focus: Subjectivity, hope, aesthetics, social justice, political theology
D. Mystical and Experiential
- Blaise Pascal, Wesley, Balthasar, Gutiérrez
- Focus: Faith as lived reality, beauty, spiritual experience, social witness
4. Notable Conflicts and Tensions
| Conflict | Opposing Theologians | Nature of Tension |
|---|---|---|
| Grace and Free Will | Augustine vs. Pelagianism; Calvin vs. Arminianism (Wesley) | Predestination vs. free will |
| Faith vs. Works | Luther vs. Catholic tradition (Aquinas) | Justification by faith vs. infused grace |
| Revelation vs. Reason | Barth vs. Schleiermacher | Barth rejected Schleiermacher’s anthropocentric theology |
| Ecclesiology | Luther/Calvin vs. Aquinas/Cyril | Institutional Church vs. Word-centred or charismatic Church |
| Theology of the Cross vs. Glory | Moltmann/Bonhoeffer vs. Prosperity or triumphalist models | Cruciform theology vs. victorious imagery |
| Engagement with Modernity | Schleiermacher embraces it; Barth, Gutiérrez critique it | Theology adapted to vs. confrontational with modern values |
5. Summary Table: Comparison at a Glance
| Name | Era | Tradition | Known For | In Tension With |
|---|---|---|---|---|
| Augustine | 4th–5th c. | Catholic | Original sin, grace, two cities | Pelagius, semi-Pelagians |
| Aquinas | 13th c. | Catholic | Thomism, reason + faith | Luther, Reformed theologians |
| Luther | 16th c. | Protestant | Justification by faith | Catholic tradition, Erasmus |
| Calvin | 16th c. | Reformed | Sovereignty, predestination | Arminians, Anabaptists |
| Wesley | 18th c. | Methodist | Holiness, prevenient grace | Calvinists |
| Edwards | 18th c. | Puritan | Revival, God’s glory | Deists, Enlightenment |
| Schleiermacher | 19th c. | Liberal | Religion as feeling | Barth, traditionalists |
| Barth | 20th c. | Reformed | Neo-orthodoxy, Word of God | Schleiermacher, liberals |
| Bonhoeffer | 20th c. | Lutheran | Discipleship, ethics, martyrdom | Nazis, compromised churches |
| Balthasar | 20th c. | Catholic | Beauty, Christocentric drama | Rahner (rationalism), critics of mysticism |
| Irenaeus | 2nd c. | Early Church | Recapitulation, anti-Gnosticism | Gnostics |
| Gregory of Nazianzus | 4th c. | Orthodox | Trinity, eloquent orthodoxy | Arians |
| Anselm | 11th c. | Catholic | Ontological argument, atonement | Abelard, reformers |
| Cyril of Alexandria | 5th c. | Orthodox | Theotokos, Christological unity | Nestorius |
| Maximus the Confessor | 7th c. | Orthodox | Two wills of Christ | Monothelites |
| Pascal | 17th c. | Catholic | Apologetics, paradox of man | Rationalists, Jesuits |
| Gutiérrez | 20th c. | Catholic | Liberation theology | Vatican officials (early), conservatives |
| Moltmann | 20th–21st c. | Reformed | Hope, crucified God | Classical theism, triumphalism |
6. Final Observations
- Continuity: Across 20 theologians, Christ remains central, even as methods shift—from metaphysics to mysticism, from orthodoxy to praxis.
- Dialogue Across Time: Many later thinkers (Barth, Moltmann, Balthasar) explicitly engage or revise earlier doctrines (e.g., of Augustine, Aquinas).
- Geographical Spread: Western dominance in Vol. 1 gives way to global contexts in Vol. 2—Latin America (Gutiérrez), Eastern Orthodoxy (Maximus, Gregory), and German post-war theology (Moltmann).
- Movement of Theology: From doctrinal defence (Irenaeus) → Scholasticism (Aquinas) → Reform (Luther, Calvin) → Modernity (Schleiermacher) → Response to crisis (Barth, Moltmann) → Liberation (Gutiérrez).
Would you like a visual timeline chart or comparative matrix to accompany this analysis?