A Paper
Presented to
Dr. Sheets, Ph.D.
In partial fulfillment of the requirements of
Bthb529 Foundations of Biblical Theology
Benjamin E. Rainey, Jr.
May 26, 2006
INTRODUCTION
Many exponents of great preaching agree that each preacher must be, in addition to a student of homiletics, a student of theology. In a world that is increasingly attracted by the “show” a church puts on, it is the truth of God’s word that will make a lasting difference and produce a meaningful transformation. The methodologies of getting to the truth of God’s Word are varied, and each presents a unique look at the scripture from a little different perspective.
We face a culture that is emerging in postmodernism and becoming progressively more unfamiliar with the Church and her teachings. The need for a solid understanding of the story of the Bible is now more critical than ever. In an age when truth is a commodity rarely accepted carte blanche a succinct understanding and articulatable theology must be at the ready. Biblical theology meets this challenge.
In this branch of learning the Bible is studied for its overarching story. It seeks the consistent theme that is told from beginning to end and measures each passage in its relationship to that meta-narrative. In this essay a comparison will be shown between the disciplines by citing examples of the difference in dealing with theological issues from competing and/or complimentary approaches.
COMPARING BIBLICAL & EXEGETICAL THEOLOGY
Whenever you approach a text for theological purposes it is always important to begin with exegetical theology. Exegesis concerns itself with contextual understandings of original languages, cultural implications, author’s perspective, and audience understanding. Exegesis is the foundational block on which to build theology.
However, it gives an incomplete view. In the following example the contrast will be shown between exegetical and biblical theology. The account of Genesis 1-2 records the creation account. In this primary passage the author lists seven days of creation, and a further description of man’s creation and the Garden of Eden. In this passage exegesis would be concerned with learning about the keywords (i.e. Adam), cultural significance to the ancient audience reading the books of the law, ancient stories of creation from neighboring cultures, literary style, and the like. These serve as extremely important starting points, but they do not look at the text in light of an overarching perspective of the story of God’s revelation to man. The limitation comes in that, “During the exegetical process theological and homiletical conclusions are suspended or bracketed out so that hermeneutics remains ‘pure’.”[1]
Biblical theology building on the exegetical work would, in light of the gospel, recognize that God reveals some significant theological perspectives. Some of these would include the spoken word of God, seen in the repeated phrase, “And God said”[2]. Furthermore this text serves to show for us the ideal situation God intends to share with His people. This is significant in light of biblical theology because it was for this kind of relationship that Christ had to be offered as a means of redemption. He is the fulfillment for us to come back to that relationship with our Creator.
COMPARING BIBLICAL & HISTORICAL THEOLOGY
In the continuum of theological methodologies, exegesis is first, biblical theology is second followed by historical theology. “Historical theology investigates the nuances and modalities, the development and deviations, of the effects of all Christians, everywhere and always, to render a faithful response to the revelation of God in Christ Jesus.”[3] In other words it provides us the theological understanding of the church throughout history.
In the example of Communion, for instance, historical theology is concerned with the understanding of the Eucharist from the time of the first Corinthian letter of Paul through early church history. It contends through the theological ramifications of the Catholic belief of transubstantiation, and its competing views in Protestantism. The discipline flows out of a regard for, “Fides est ex auditu: faith comes from listening…witnessed to through the centuries in the faithful proclamation of the church.”[4]
Yet again, this view and practice of theology is beneficial but incomplete because it fails to see the Lord’s Supper in the context of redemptive themes. Included in the Gospel narrative and themes of the new covenant. It is a revelation of the fulfillment of redemption. It is prophetic in that it will be proclaimed, through the act, until He comes.
COMPARING BIBLICAL & SYSTEMATIC THEOLOGY
After context and history have brought to light meaning and significance to the scripture, theology is often systematized. Systematic theology divides the major doctrinal subjects into rigid studies in order to define sets of beliefs. Though this form of theology stays removed from the overview of scripture it has become the default methodology for many trained clergy and subsequently parishioners as well. Gabriel Fackre said of this, “It was generally assumed that responsible preaching and teaching in congregations could not be done without careful study of the foundational materials, and that meant “systematic theology” as the visiting of the loci, the “common places” of Christian belief.”[5]
D. A. Carson would say though, “The systematic theologian can mitigate the most obvious dangers by wide reading in the literature of exegesis and by delving deeply into biblical theology as a mediating discipline.”[6] I think the emphasis here is that systematic theology holds benefit in understanding certain theological subjects in relationship to them, but lacks the ability to see theology in its further reaching perspectives; especially in light of the Bible’s meta-narrative.
For instance, Pneumatology is the systematic study of the Holy Spirit. It builds on exegesis to set up a comprehensive understanding of the person and purpose of the Holy Spirit from a variety of passages. Focus on the missional aspects of the Spirit, and understanding of the Spirit’s role in making believers part of the proclamation in light of the coming kingdom of God is found in a biblical theology.
COMPARING BIBLICAL & PASTORAL THEOLOGY
Finally, the methodology of pastoral or practical theology rounds out the methodologies to be discussed in this essay. “Practical theology is concerned with the way in which the faith of the church works out in practice in the world and raises questions about what it sees, addressing them back to theology.”[7]
Our orthopraxy is expressed in practical theology. It is the area of theology in which we most often participate, and least often research. It is for this reason that I think pastoral theology should be tempered with the other disciplines.
It is convenient without the use of exegesis to express a pastoral theology of praise in the church, or relationship matters constructed on our experience and desire to practice whatever activity we may want. In this situation the use of poor practical theology can be a detriment. However, when biblical exegetical, historical and systematic theology informs the practices of the church then theology provides its greatest contribution.
CONCLUSION
Biblical theology lends us the strength to engage the scripture with a perspective of the progressively revealed story of God’s redemptive plan. It elucidates a big picture view of God’s revelation to man. I believe a combination of this method with the others will assuage the tendency of weakness inherent in each singularly.
In light of the task of presenting the message of God’s word to a world sorely in need of becoming acquainted with God’s redemptive plan, it behooves me and any other minister to follow the scriptural mandate to, “Study to show yourself approved…rightly dividing the word of truth.”[8]
Works Cited
Carson, D. A. “Systematic Theology and Biblical Theology.” Rosner, Brian S., T. Desmond Alexander, et.al. eds. New Dictionary of Biblical Theology: Exploring the Unity & Diversity of Scripture. Downers Grove: Intervarsity Press, 2000.
Fackre, Gabriel J. 1995. “The Revival of Systematic Theology: An Overview”.
Interpretation 49 (July): 229-241.
George, Timothy. 1987. “Dogma Beyond Anathema: Historical Theology in the Service
of the Church”. Review & Expositor 84 (Fall): 691-713.
New Dictionary of Christian Ethics & Pastoral Theology. Downers Grove: Intervarsity
Press, 1995.
The Holy Bible, New International Version. Grand Rapids: Zondervan, 1996
Warren, Timothy S. 1999. “The Theological Process in Sermon Preparation”. Bibliotheca
Sacra 156 (Jl-S): 336-356.
[1]Timothy Warren, “The Theological Process in Sermon Preparation”. Bibliotheca Sacra. (Jl-S 1999): 344.
[2]Gen. 1:3. NIV (New International Version)
[3]Timothy George. “Dogma Beyond Anathema: Historical Ttheology in the Service of the Church.” Review & Expositor. (Fall 1987): 691.
[4]Ibid., 692.
[5]Gabriel Fackre, “The Revival of Systematic Theology: An Overview”. Interpretation. (July 1995): 229.
[6]D. A. Carson, “Systematic Theology and Biblical Theology.” New Dictionary of Biblical Theology: Exploring the Unity & Diversity of Scripture. Rosner, Brian S., T. Desmond Alexander, et.al. eds. (Downers Grove: InterVarsity, 2000), 101.
[7]New Dictionary of Christian Ethics & Pastoral Theology. (1995), s.v. “Practical and Pastoral Theology”
[8]2 Tim. 2:15. NIV
1 comment:
Does "orthopraxy" itch?
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