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Fitting the pieces of the Bible together

"Fitting the pieces of the Bible together" Continued...

It is good for readers of theology to know what Augustine thought about a particular issue, or Martin Luther, John Calvin, Jonathan Edwards, Karl Barth, Rudolf Bultmann, Jürgen Moltmann, Wolfhart Pannenberg, or someone else. And it is often interesting to see how a theologian “triangulates” among these, going beyond Barth here, avoiding the extreme of Pannenberg there.

But no theological proposal fully makes its case until it shows itself to be biblical. This means that any theologian worth his salt must interact in depth with the Bible. Such interaction is not only the work of biblical scholars or of exegetical theologians. It is the work of systematic theologians as well. In fact, the systematic theologian, since he aspires to synthesize the teaching of the whole Bible, must spend more time with Scripture than anybody else.[13]

The application of Scripture is a very distinctive discipline. Although it depends to some extent on the auxiliary disciplines that I have listed, none of them has the distinct purpose of applying Scripture to the edification of people. To carry out that purpose requires not only academic excellence, but a heart-knowledge of Jesus, a prayerful spirit, and an understanding of the needs of people.

This present volume of systematic theology will be focused on Scripture, not on history of doctrine or contemporary theology. Of course, nobody should suppose that the ideas in this book appeared out of nowhere, with no historical context. My own confession is Reformed, and this book will certainly reflect that orientation, though I hope herein to reach out to members of other doctrinal traditions. And from time to time I will refer to secular and liberal thinkers of the past and present. But my chief interest is to state what the Bible says, that is, what it says to us.

I have no objection to theologians who want to include in their work a larger component of historical and contemporary discussion. As I said before, that is historical theology, and that discipline is often a great help to systematics. I do object to theologies in which the historical emphasis detracts from an adequate biblical focus. I question whether it is possible to do an excellent job of combining a systematic theology with a history of doctrine, though many have tried to do it. Certainly I am not competent to do it. So although I will rely on past and contemporary thinkers at many points, I will not devote much time here to expounding their views.

To say that this book is exegetical is not to say that it focuses on new exegetical ideas. For the most part, I am sticking to interpretations of Scripture that are fairly obvious and commonplace. Reformed doctrine has traditionally been based on the main principles of Scripture, not individual verses alone. Although new interpretations of verses appear from time to time, this process of change in exegetical theology generally does not lead to change in the church’s doctrines. Further, I think the church’s problems today are not usually problems that can be solved by novel interpretations of this or that passage. Our theological problems usually arise from our failure to note what is obvious.

Taken from Systematic Theology by John M. Frame, ISBN 978-1-59638-217-6, Chapter 1. Used with permission of P&R Publishing Co., P.O. Box 817, Phillipsburg, N.J. 08865; www.prpbooks.com.

NOTES

1. A few Bible passages come close to defining something, such as 1 John 3:4 (sin); 1 John 4:10 (God’s love). But are these definitions, or only contextually significant descriptions? Of course, the precise distinction between definition and description is not always clear.

2. Karl Barth, Evangelical Theology: An Introduction (Grand Rapids: Eerdmans, 1963), 49–50. He uses a somewhat shorter definition in CD for the related concept dogmatics: “As a theological discipline dogmatics is the scientific self-examination of the Christian Church with respect to the content of its distinctive talk about God.” CD,1.1:4.

3. James Barr, Semantics of Biblical Language (London: Oxford University Press, 1961), 129–40, 246–96.

4. In all the discussion below, it should be evident that the term theology refers both to the activity of seeking knowledge and to the texts in which that knowledge is recorded.

5. Friedrich Schleiermacher, The Christian Faith (New York: Harper, 1963).

6. Charles Hodge, Systematic Theology (Grand Rapids: Eerdmans, 1952), 1:19.

7. Didaskalia is translated “doctrine” in 1 Timothy 1:10; 4:6; Titus 1:9; 2:1. Of course, we today often use doctrine as a synonym for theology.

8. Another way of bringing out the practicality of theology is to note that the term has often been used (by Abraham Kuyper, for example) to denote the knowledge of God that believers receive by saving grace, as in John 17:3. The early pages of John Calvin’s Institutes discuss this saving knowledge of God in Christ. On the first page Calvin says that we cannot rightly know ourselves without knowing God, and vice versa. On this concept of theology, see SBL, 73–78.

9. Later, I will indicate three perspectives that we can bring to bear on many theological questions. In my definition of theology, those three perspectives are Scripture (normative), persons (existential), areas of life (situational). So my definition of theology contains these three elements.

10. Exegetical, biblical, and systematic theology are all misnomers. Exegetical theology is not more exegetical than the others, nor is biblical theology more biblical, nor is systematic theology necessarily more systematic.

11. Meaning is not something different from application. See my discussion in DKG, 83–84, 97–98. When someone asks, “What is the meaning of this passage?” he may be asking for a number of things, including (1) a translation into his language, (2) an explanation of its function in its immediate context or in the whole Bible, and (3) help in the personal appropriation of its teaching (what does it mean to me?). These forms of meaning are also forms of application, so the two terms cover the same ground. It is therefore misleading for someone to claim that items1 and2 represent meaning, but3is merely application. All of these are questions about meaning and also about application. All questions about meaning are questions about application, and vice versa.

12. Full disclosure: I do not have an earned doctorate. I completed all requirements for the Ph.D. at Yale University except for the dissertation. In 2003 I received an honorary D.D. degree from Belhaven College. So critics are welcome to dismiss my comments here as sour grapes if they prefer. I trust that other readers will respond in a less ad hominem fashion.

13. John Murray’s lectures in systematic theology consist almost entirely of the exegesis of biblical passages that establish Reformed doctrines. He explains his method in his important article “Systematic Theology,” in MCW, 4:1–21.

John Frame
John Frame

John holds the J. D. Trimble Chair of Systematic Theology and Philosophy at Reformed Theological Seminary in Orlando, Fla.

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