Book Review - The Problem With Evangelical Theology
What is the problem in evangelical theology today? Probably more than at any other time in history, there seems to be a deepening chasm between Reformed, Dispensational and Wesleyan theologies. Not that the theologies have changed all that much. In fact, in many ways, they are the same as their founding fathers developed them. But the heels are digging in on all sides to make sure that nothing changes as time goes on.
It is into this battlefield that Ben Witherington III, Professor of New Testament at Asbury Theological Seminary, drops a bomb with his book The Problem With Evangelical Theology. He certainly helps evangelicals to look at where the other theologies may be going beyond Scripture. But more importantly, he also challenges each of these areas of Protestant theology to take long hard looks at themselves to see where their own theology comes up short of Scripture.
In looking at these three strains of Christianity, Witherington points out the following weaknesses in their theologies:
Reformed Theology
Witherington rightly recognizes the heart of Reformed theology – the sovereignty of God. However, just as rightly, he notes that much of the understanding of that sovereignty that Luther and Calvin built into their theologies comes from Augustine. He makes a good argument that although both Luther and Calvin went back to the original languages, much of what they saw there was filtered through Augustine’s understanding of Scripture in Latin. Recognizing that other early Greek church fathers saw very different readings of key passages suggests that perhaps Augustine was (nor is) not the best person to go back to and use as a key reference (although, Luther and Calvin, to have any validity for their theology in the eyes of the Catholic church, HAD to go back to a Latin father…).
In addition, Witherington does an excellent job of showing that election is corporate rather than individual, that our faith is recognized as righteousness rather than Christ’s righteousness being imputed to us, that limited atonement is correct in that not everyone will be saved but that the atonement is for all sinners, and he touches on how God’s sovereignty can still act in the midst of a call to freely respond to grace.
Dispensational Theology
Within this camp, Witherington points out the inconsistency with Scripture of a pre-millennial rapture since it necessitates ‘a theology of two peoples of God, two second comings, two categories of people in which we have fulfillment of prophecy,’ none of which has Scriptural support. Given the New Testament’s strong message of Jew and Gentile being one in Christ, he makes a good argument that to continue to distinguish between the church and Israel seems to push more into the text than is necessary.
He also points out that a better hermeneutic for prophecy needs to be developed that takes into consideration how a Jewish writer (the bulk of the NT writers) would write information to a primarily Gentile audience (the bulk of those who received the NT). Furthermore, he claims that modern methods of understanding literalness and symbolism have been imposed on the text in order to create a timeline that was never intended to be communicated. Though he remains pre-millennial, he takes issue with the idea that many dispensationalists have today that they have the end all figured out (and it doesn’t matter how bad it will be because they won’t be there…).
Wesleyan Theology
Here Witherington points out the excesses of Wesleyan theology that have brought us such concepts as free will (an unbiblical concept) and perfection (or entire sanctification). He points out quite well how the optimism and hope that ought to come out of an understanding of God’s grace is transferred to an optimism and hope in human nature. Sin, in addition, can commonly be too narrowly defined which leads to an understanding of perfection which is not advocated by Scripture.
Also in this section, Witherington looks at the step-child of Wesleyan theology, Pentecostal and Holiness theology. Here Witherington points out that the doctrines on ‘the character of the Spirit, the gifting of the Spirit (with tongues as a litmus test of being full of the Spirit), and the inclination to emphasize the concept of subsequence, a second and/or third definitive crisis experience beyond conversion’ simply do not have explicit, nor even implicit, Biblical support.
The Solution
Witherington makes an astute observation that there is much that believers can agree on in each of these theologies. However, it is normally in their distinctives that they begin to go beyond Scripture. He recommends strongly that we need to either be silent where Scripture is silent, or, if we are going to develop theology to fill in the gaps of Scripture, we need to hold to those doctrines much more loosely. Such loose holding to those areas that we simply don’t have Scriptural support for would allow us to be able to work together to develop a theology that is solidly Biblical.
Conclusion
One major area of concern for me throughout the book is Witherington’s insistence that it is possible to lose our salvation. He does a wonderful job of showing through Romans 8-11 how our covenant in Christ is as secure as the covenant that God made with Israel even though Israel is hardened right now. However, he does not follow that through with an understanding that there are also significant differences between the covenants whereby believers cannot be outside of the new covenant. The typical passages that he uses to describe those who fall away (or shipwrecked their faith, etc.) could just as easily describe the dire circumstances, the fire that God allows us – even causes us – to go through, is intended by God in order to finally purify us for eternity with Him.
If this point can be overlooked, much of the rest of Witherington’s material is excellent in discussing how the various strains of Protestant theology can be improved. Perhaps using his material as a starting point, it could help each of these factions in the family of God to mend their relationships with each other and begin preparing for eternity together.
Categories: Readings, Thinking
It is into this battlefield that Ben Witherington III, Professor of New Testament at Asbury Theological Seminary, drops a bomb with his book The Problem With Evangelical Theology. He certainly helps evangelicals to look at where the other theologies may be going beyond Scripture. But more importantly, he also challenges each of these areas of Protestant theology to take long hard looks at themselves to see where their own theology comes up short of Scripture.
In looking at these three strains of Christianity, Witherington points out the following weaknesses in their theologies:
Reformed Theology
Witherington rightly recognizes the heart of Reformed theology – the sovereignty of God. However, just as rightly, he notes that much of the understanding of that sovereignty that Luther and Calvin built into their theologies comes from Augustine. He makes a good argument that although both Luther and Calvin went back to the original languages, much of what they saw there was filtered through Augustine’s understanding of Scripture in Latin. Recognizing that other early Greek church fathers saw very different readings of key passages suggests that perhaps Augustine was (nor is) not the best person to go back to and use as a key reference (although, Luther and Calvin, to have any validity for their theology in the eyes of the Catholic church, HAD to go back to a Latin father…).
In addition, Witherington does an excellent job of showing that election is corporate rather than individual, that our faith is recognized as righteousness rather than Christ’s righteousness being imputed to us, that limited atonement is correct in that not everyone will be saved but that the atonement is for all sinners, and he touches on how God’s sovereignty can still act in the midst of a call to freely respond to grace.
Dispensational Theology
Within this camp, Witherington points out the inconsistency with Scripture of a pre-millennial rapture since it necessitates ‘a theology of two peoples of God, two second comings, two categories of people in which we have fulfillment of prophecy,’ none of which has Scriptural support. Given the New Testament’s strong message of Jew and Gentile being one in Christ, he makes a good argument that to continue to distinguish between the church and Israel seems to push more into the text than is necessary.
He also points out that a better hermeneutic for prophecy needs to be developed that takes into consideration how a Jewish writer (the bulk of the NT writers) would write information to a primarily Gentile audience (the bulk of those who received the NT). Furthermore, he claims that modern methods of understanding literalness and symbolism have been imposed on the text in order to create a timeline that was never intended to be communicated. Though he remains pre-millennial, he takes issue with the idea that many dispensationalists have today that they have the end all figured out (and it doesn’t matter how bad it will be because they won’t be there…).
Wesleyan Theology
Here Witherington points out the excesses of Wesleyan theology that have brought us such concepts as free will (an unbiblical concept) and perfection (or entire sanctification). He points out quite well how the optimism and hope that ought to come out of an understanding of God’s grace is transferred to an optimism and hope in human nature. Sin, in addition, can commonly be too narrowly defined which leads to an understanding of perfection which is not advocated by Scripture.
Also in this section, Witherington looks at the step-child of Wesleyan theology, Pentecostal and Holiness theology. Here Witherington points out that the doctrines on ‘the character of the Spirit, the gifting of the Spirit (with tongues as a litmus test of being full of the Spirit), and the inclination to emphasize the concept of subsequence, a second and/or third definitive crisis experience beyond conversion’ simply do not have explicit, nor even implicit, Biblical support.
The Solution
Witherington makes an astute observation that there is much that believers can agree on in each of these theologies. However, it is normally in their distinctives that they begin to go beyond Scripture. He recommends strongly that we need to either be silent where Scripture is silent, or, if we are going to develop theology to fill in the gaps of Scripture, we need to hold to those doctrines much more loosely. Such loose holding to those areas that we simply don’t have Scriptural support for would allow us to be able to work together to develop a theology that is solidly Biblical.
Conclusion
One major area of concern for me throughout the book is Witherington’s insistence that it is possible to lose our salvation. He does a wonderful job of showing through Romans 8-11 how our covenant in Christ is as secure as the covenant that God made with Israel even though Israel is hardened right now. However, he does not follow that through with an understanding that there are also significant differences between the covenants whereby believers cannot be outside of the new covenant. The typical passages that he uses to describe those who fall away (or shipwrecked their faith, etc.) could just as easily describe the dire circumstances, the fire that God allows us – even causes us – to go through, is intended by God in order to finally purify us for eternity with Him.
If this point can be overlooked, much of the rest of Witherington’s material is excellent in discussing how the various strains of Protestant theology can be improved. Perhaps using his material as a starting point, it could help each of these factions in the family of God to mend their relationships with each other and begin preparing for eternity together.
Categories: Readings, Thinking
posted by PhilThreeten at
3:26 PM
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