Liberty of Conscience
Southwestern Journal of Theology
Volume 67, No. 1 - Fall 2024
Editor: Malcolm B. Yarnell III
Vol. 1, Theology for Every Person. By Malcolm B. Yarnell III. Brentwood, TN: B&H, 2024, 272 pp., $24.99.
Why is it necessary to have another systematic theology? Yarnell, research professor of theology at Southwestern Baptist Theological Seminary, draws upon the comprehension and ethos of the systematic theology of his mentor James Leo Garrett Jr. (1925-2020). Yarnell, following Garrett, continues the theological pedigree of Southwestern Seminary initiated by Walter Thomas Connor (1877-1952). Yarnell identifies his institutional purpose at the end of the book: “I write these volumes to make Southwestern Seminary’s classical empowering theology more accessible to all the people of God” (250).
In accord with his mentor’s hope as well as his, i.e., that the people of God would grow “through good doctrine and ethics,” Yarnell’s delicate and humble effort is clearly displayed through a vivid picture of the whole biblical and theological flow of doctrinal description so that every person can enjoy entering the life of God to see the glory of God. Moreover, he shows aesthetically how colloquial terms perfectly fit the technical conceptions of theology in a balanced manner. In other words, the frame and reader-friendly terms of his conversational style make theology approachable for those who seek to understand the biblical basis, historical interpretation, and theological significance of each doctrine. At the same time, however, it is fascinating to read the author’s mindset. Yarnell’s wording simultaneously conveys a biblical conciseness and theological thickness.
Two prominent aspects among many other encouraging points in the system of the book include the Trinity and the Bible. Firstly, throughout the whole book, Yarnell’s writing resonates with reverence toward the Triune God: Father, Son, and Holy Spirit. Based on the paradoxical but wonderfully harmonious attributes of God the Trinity as pure act, e.g., of God’s transcendence and immanence, and of divine holiness, divine love, and divine righteousness, his system points toward God in ontology and economy.
An example of Yarnell’s emphasis on God the Trinity is seen in his construction of a “Trinitarian Model of Revelation” (133). Yarnell continues his Trinitarian “theology of Scripture” with a “Trinitarian economy of revelation” and a “Logos-Pneuma Ontology of Scripture” (204). His preferred model of revelation is offered only after reviewing the famous six models of revelation by Avery Dulles.
Secondly, Yarnell explicates the core truths of Christianity through surveying the whole biblical narrative and through concise reflections upon relevant individual Scripture texts. He thereby avoids the typical and sometimes unhelpful way of delivering and arranging theology as a series of abstractions. He also avoids incorporating unnecessary arguments in systematic theology. For example, throughout the entire section on special revelation, the reader can dive immediately into the full-orbed gospel of God revolving around Jesus Christ the Lord and Savior through the power of the Holy Spirit.
The most interesting aspect of Yarnell’s system is the structure of volume one, which illuminates his own mature theological methodology. How should one approach God the Trinity and the revelation of God in Scripture? Contrary to many evangelical systematic theologies, God deals first with God the Trinity and then with Scripture. Yarnell provides his full rationale for beginning God’s story with God Himself later in the book:
Yet I also intentionally place Scripture after our exposition of God the Trinity and his attributes, thereby reasserting the supremacy of God as Trinity over his elect means of revelation. This method retains the benefits of the other methods while equally recognizing the Father sending the Son and the Spirit, and the leading roles of both the divine Word and the divine Spirit in Scripture. I, therefore, locate the ontology of Scripture in the Trinitarian economy through its dependence upon the God who is and who acts as Logos, “Word,” and Pneuma, “Spirit” (202-203).
This reviewer finds Yarnell’s argument persuasive. If the purpose of a theological method is to better explain God, his Word, and his will for his people, this method seems more legitimate. Placing God first is biblically rooted, for “God” simply is before he acts (cf. Gen. 1:1). This method is also contextually perceptive, correcting modern ignorance about theology proper.
Theologians have the privilege of knowing and studying God through his revelation. At the same time, they have the responsibility to pass the right understanding of the gospel of Jesus Christ to following generations. If the theological statement, “every Christian is a theologian,” is justifiable, and it is, then all the people of God have this same privilege and responsibility. We must all be concerned to proclaim, “good doctrine and ethics.” Yarnell has begun to accomplish his primary goal in the first volume of the trilogy entitled, “Theology for Every Person.”
I highly recommend this first volume of Yarnell’s popular-level systematic theology, God. It invites you into the “Grand Tour,” wherein you encounter the Triune God and his revelation and wherein you can begin exploring the marvelous world that he created, is redeeming, and will bring to his chosen end.
