Apologetics
Southwestern Journal of Theology
Volume 60, No. 2 – Spring 2018
Managing Editor: W. Madison Grace II
Edited by Oliver D. Crisp and Fred Sanders. Grand Rapids: Zondervan, 2016. 208 pages. Paperback, $29.99.
This book is a collection of essays proceeding from the 2016 Los Angeles Theology Conference on topics related to hearing the voice of God in the text of Scripture. In chapter one, Daniel J. Treier proposes a framework for an “evangelical” (quotation marks are his) dogmatics of Scripture. The argument is that Scripture itself provides the hermeneutic necessary for understanding Scripture and answers objections to its own authority. Scripture provides a “self-presentation” (39). One will find most of what Treier writes agreeable and stimulating as he consistently emphasizes the text of Scripture. His entire framework might be summarized as “the Scriptures are central and essential,” and yet he helpfully advances the conversation of formulating a biblical hermeneutic—a hermeneutic not simply applied to the Bible but derived from Scripture as well.
In chapter two, Stephen E. Fowl examines the first five chapters of Hebrews. He rightfully asserts that the Holy Spirit is essential to hearing the voice of God in Scripture (50) and the importance of community (51). His brief discussion on the Old Testament and its relation to Jesus (50–51) is helpful even if too brief. He stresses the role of “tenderheartedness” in hearing (53). Fowl’s assessment lets Hebrews ask the questions and give the answers concerning hearing the voice of God in Scripture, an approach that would be valuable if applied to other books. In chapter three, John Goldingay provides five orientations toward the Old Testament that enable one to hear the voice of God: (1) being textual; (2) being historical; (3) being spiritual; (4) being homiletical; and (5) being submissive. These five would not be novel to most readers, except the homiletical orientation. By “homiletical,” Goldingay refers to how God speaks through the liturgy by making new connections between texts that often occur far from each other in the Bible, but are read together in the liturgy. His discussion of the “spiritual” orientation is refreshing to read on an academic level because it is a phenomenon many believers experience.
In chapter four, Amy Plantinga Pauw explores the role of Israel’s wisdom literature in not only hearing the voice of God in Scripture but also in nature. She seeks to place Scripture within a larger “economy” of God speaking, a more holistic picture of general and special revelation. Her emphasis on being attentive to the distinct voice of wisdom literature is to be commended. She argues also for “softening” the “hard-and-fast distinction between general and special revelation” (87), noting that Proverbs is similar to Egyptian wisdom literature (general revelation), but Proverbs is also recorded in the Bible (special revelation). She writes, “This direct literary dependence on Egyptian wisdom in the book of Proverbs plays havoc with the traditional theological distinction between general and special revelation” (87).
In chapter five, Myk Habets analyzes Hebrews and claims to discover a “retroactive hermeneutic.” His concern is the relationship between the historical and experiential, the text and the Spirit. He is right to stress the role of the Spirit in making the text “active,” that is, correctly applicable to a new situation (109). The “retro” is the fixed meaning of the text (108). This hermeneutic does seem to be what Hebrews does with Scripture, hearing God’s voice and applying it to new situations. One minor criticism relates to his assertion that the author of Hebrews “cuts behind the human speaker or author of a text, to God, the real speaker” (98). Perhaps it is poor wording but one may ask how, if the text is inspired according to traditional verbal-plenary inspiration (to which Habets appears to adhere), can one so quickly divide the “real” author?
In chapter six, Erin M. Heim approaches the subject metaphors, namely, how to interpret them and their role within theological methodology. She contends that the “knowledge accessible through metaphors is inherently relational” (120). One of Heim’s strongest contentions is to let metaphor be metaphor and to resist “translating” metaphor into logical, propositional language (114). In chapter seven, Jason McMartin and Timothy H. Pickavance broach the topic of the voice of God in historical biblical criticism in which they advise what one should do when two equally credible sources disagree, especially those between two people “whom you look to as epistemic guides” (134). Their hypothetical discussion is helpful, providing reasons for suspending judgment. Often pastors and preachers can feel that they must make a decision on an exegetical issue. McMartin and Pickavance provide a third option.
In chapter eight, William J. Abraham dissects postmodernity as the current situation to which Scripture speaks and with which theological method must reckon. His overview is a helpful survey with several pinpoint criticisms of postmodernism. In chapter nine, Daniel D. Lee studies Barth’s actualism and Scripture, examining Barth’s bridge between biblical and contemporary contexts. Lastly, in chapter ten, Ryan S. Peterson writes about love and the telos of Scripture, arguing that Scripture produces love and shapes love (191).
This book is helpful, designed as a survey of various topics concerning the voice of God in the text of Scripture. This collection of essays makes contributions in each of the fields discussed and to constructive dogmatics. Pastors as well as systematic theologians will benefit from this book, although it can be very technical at points. Overall, the book is a worthy investment.
