Review of Frame's Systematic Theology:An Introduction to Christian Belief (original) (raw)
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Biblical Theology is a much talked-about enterprise pursued with little agreement on method or goal. Biblical Theology’s lack of definition is out of proportion to the potential importance of its findings both for the academy and the church. Rather than offering a new definition of Biblical Theology, this paper sketches a framework for such a definition by describing various theories and practices of “whole Bible” Biblical Theologies published since 2000. Using the categories developed in Understanding Biblical Theology (Zondervan, 2012), this paper categorizes a range of recent offerings by plotting them on a spectrum extending from more historical to more theological. Noting especially how each work settles issues of historical diversity versus theological unity, the descriptive versus prescriptive nature of the discipline, whether Biblical Theology is an academic or ecclesial discipline, and especially the kind and degree of unity/disunity between the Old and New Testaments, this paper will isolate the weaknesses of each work. Here a pervasive weakness surfaces, namely, the failure to consider the canon as a criterion for Biblical Theology. Upon isolating this and other shortcomings, the paper will conclude by arguing for a broader, more eclectic approach to Biblical Theology—one that balances both historical and theological concerns as a fitting way forward.
Review of James D. G. Dunn, New Testament Theology: An Introduction (Library of Biblical Theology; Nashville: Abingdon, 2009)., 2012
of Contents New Testament Theology: An Introduction serves as the introductory volume for the NT side of the Library of Biblical Theology series, thus, serving as prolegomena for the task of doing NT Theology. Within the volume itself the six main parts can be further subdivided into "preliminary matters" and "key theological categories." The first two parts belong to the former; the remaining parts to the latter. A brief conclusion brings together Dunn's findings. Having looked at the basic shape of the book, this review now turns to the introductory issue of the possibility of even doing NT Theology. After briefly commenting on the various ways scholars have gone about doing NT theology , Dunn writes, My own desire and preferences to get inside the process by which the theology of the NT came about, to see and treat the theology of the NT writings as a living, moving thing, a grappling with issues for faith and life which came to expression in these writings and was both the reason for their being written in the first place and also for their being retained as vital resources for ongoing faith and life, and hints to become regarded as scripture" (ix; italics original). Dunn calls this process theologizing since he is interested in "both the historical production of the NT" as well as their "continuing impact on subsequent thinking about and enacting Christian faith" (ibid.) In parts 3 through 6, the author uses four key topics though which to illustrate this theologizing; those topics are God, salvation, the church and finally ethics. In the conclusion the author summarizes his primary findings and then articulates how the process of theologizing can renew Christian theology and provide a healthy corrective to the Reformation's distrust of tradition.
A survey of contemporary theological and hermeneutical sources reveals a disparity between the two, where both often divorce theology from Scripture and concede a rationalistic approach thereto. Systematic theologians in particular tend to advocate a sort of theological method that is justified and regulated by reason, either as an argument from didactic need or as an argument with considerable theoretical distance between the nature of Scripture and its imperative to teach on the one hand and the concept of the redeemed consciousness on the other. The study posits that this fails to determine an actual biblical model and basis for the process of systematic theology. A diachronic study of Scripture determines the fundamental presuppositions posited by the text of Scripture itself, followed by an expansion on these concepts by way of a systematic consciousness on the part of the biblical authors, whereby they look back to prior revelation while drawing conclusions and applying them through the medium of language to their then-present culture and the ideologies, philosophies, and heresies thereof. The sufficient and regulatory nature of Scripture is then considered in relation to the process of systematic theology today.
SYSTEMATIC THEOLOGY SYSTEMATIC THEOLOGY
All good theology is practical. Proper theology is for the church, not just for academics. Biblical systematic theology impacts the way we think, the way we live, and the way we feel about God, ourselves, the world, and others. John Frame always does 'good' theology. It will change your life." -Robert C. (Ric) Cannada Jr., Chancellor Emeritus, Reformed Theological Seminary "Many times in the past I have grown in my understanding of Scripture and benefited in my practice of ministry as a consequence of John Frame's written reflections on God's Word. Now the opportunity to draw upon that thought from a work that expands and systematizes his reflections from a lifetime of study and devotion is a great treasure for the church and a great gift to all in ministry." -Bryan Chapell, President Emeritus, Covenant Theological Seminary "Theology reflects our study of God's general and special revelation and our attempt to express that theology in the language of those to whom we seek to communicate our conclusions. Theology must be faithful to the authority of the Word of God, and must be written in an understandable style. For those reasons, John Frame has once again used his gifts to give us a systematic theology that is consistently biblical and written within the framework of Reformed theology. Familiarity with the author's writings makes the reader aware of his ability to express himself clearly and to the point. He does not waste words or the reader's time. You will find an immediate appreciation of and benefit from his definitions and expressions of our Reformed doctrine. While a number of outstanding systematics reside within the family of biblically Reformed theology, Frame's will complement and deepen one's understanding and appreciation of the 'faith once delivered to the saints,' yesterday and today. Without question this work will be taught and studied in a way that will enable the reader, teacher, and student to see and understand the sovereignty of God, the kingdom of God, the lordship of Christ, and salvation with fresh minds and day-to-day application. You will find Frame, as usual, demonstrating his well-known mantra, 'theology is life and life is theology.' Each
[Hasel, Gerhard F] New Testament theology basic (b-ok.org) (1)
This chapter provides a historical survey of major trends from the beginnings of Biblical theology. Special emphasis is placed upon the development of NT theology' from the early part of the nineteenth century2 to the beginning decades of this century. The current debate about the scope, purpose, nature, and function of NT theology, and even the fundamental question whether NT theology is possible,$ have their roots in the past, and often the distant past. New Testament theology is an offshoot from Biblical theology, and thus they must be studied together.
Biblical theology as Testimony, Dispute, Advocacy In: Református Szemle 103/1 (2010)
Book review of Walter Brueggemann: Theology of the Old Testament: Testimony, Dispute, Advocacy, Fortress Press, Minneapolis, 2005. Walter Brueggemann has written an impressive Old Testament theology. His approach is provocative for the OT Theology and is quite different from the models of W. Eichrodt and G. von Rad, who had dominated the twentieth century. Entering into discussion he summarizes the study of the OT Theology from the Reformation, and in the same time he describes his perspective on the social and theological environment within which an Old Testament must be elaborated today. Brueggemann gives a critic of different approaches, starting from Luther and throw Wellhausen, Bart, Alt, Noth, Eichordt, von Rad he arrives to the " Contemporary Situation " (Childs, Barr, Clines, Alter, etc.) characterised by plurality. Brueggemann points out how recent trends in scholarship have led to a move away from the hegemonic classical critical approaches to the incorporation of contributions from sociological and rhetorical criticism. Any interpretation now takes place within a pluralistic context, a reality, which for him is both challenging and enriching. There is no " interest-free interpretation, no interpretation that is not in the service of some interest and some sense advocacy ". Brueggemann particularly champions what he calls the " efforts at the margins, " those works arising from within the struggles of feminist, liberationist, and black theologies. But in the same manner he is criticising what he calls the " Centrist Enterprises "-Childs, Levenson, Barr and Rendtorff-. In his view primary attention must be given to the rhetoric and the rhetorical character of faith in the OT. Rhetorical criticism focuses on the final form of the biblical