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As you consider how the scriptures should inform sound doctrine, you should try to familiarize yourself with what other theologians and exegetes have said about the passages you are studying by consulting systematic theological books and treatises, as well as notes from classroom lectures. You might be required to discuss a theology of ministry that provides guiding principles for ministry situations, or to consider how Scripture might be directly utilized in conducting that ministry—i.

Doing this well requires wisdom and skill in negotiating the questions asked by biblical and systematic theology, but also moving beyond these questions to the application of the Bible. Reading the Bible for its relevance to practical life is a challenging but very important task of biblical research.

Bible Living

Apologetics papers may, in the sense described above, be considered specialized instances of applied or practical theology. In apologetic exercises, the Bible itself may be discussed as a topic relevant to the apologetic discussion i.

When approaching the Bible in this way, apologetics is similar to systematic theology. But apologetics also moves beyond these questions and seeks to discern which biblical passages are most applicable to the root issues affecting the person or viewpoint being engaged. The apologist is therefore, when using the Bible, much like a counselor who must choose her words and biblical references carefully, sparingly, and in prayerful reliance upon wisdom from the Holy Spirit.

Nevertheless, studying the history of the church involves understanding how the church has understood and interpreted the Bible through time. Church historians must be familiar with the various hermeneutical strategies employed by theologians to understand how a particular thinker read the scriptures, even as they are attentive to the historical forces that affect how leaders of the church have read and applied the Bible.

Experience All theological study is engaged, in some way, with human experience. Reasoning The definition and role of reason in the study of God and the world is variously understood in different theological and philosophical traditions. Which voices have the most prominent place in your analysis?

  • Flight of the Grigori (Arms of Serendipity Book 2).
  • The Vile (6) (The Underground Kingdom).
  • The Nature of Faith and its Relationship to Theology;
  • Lis zuculis dal nono - Score.
  • Kneeling Theology: Believing in Order to See Scripture.
  • incompletely reformed thoughts on God, ministry, and life.
  • Editorial: Reflections on the Significance of Biblical Theology — Southern Equip.

Which voices have you not listened to carefully enough? What additional questions would you need to consider if you engaged the concerns of another tradition or group of people? How would this engagement strengthen your writing and give it broader appeal? Now there is some confusion here. So far as I know, doctrines of Scripture have not often if ever claimed to guarantee the truthfulness of theological proposals consistent with them. It would surely have come as no shock to B.

  1. Toronto Journal of Theology.
  2. They Always Leave: Stories.
  3. Lynagea (The Awakening Book 1).
  4. Executive MBA Guide to Global Strategy and Strategic Planning.
  5. The Theological Use of Scripture in Process Hermeneutics – Religion Online!
  6. Travelers Tales India: True Stories (Travelers Tales Guides).
  7. Warfield that there are errors in theologies with sound doctrines of Scripture and truths in theologies which teach erroneous doctrines of Scripture. It has been felt, however, that a sound doctrine of Scripture is needed if one is to be properly and fully motivated to seek scripturality in doctrine. That latter contention seems to me to be unexceptionable. Even if we cannot set forth those norms exhaustively, somehow they must be there.

    In section 2 above, we saw that Scripture is used to authorize thought and life in the church in a wide variety of ways. How do we decide which uses are legitimate? If so, we are caught in a form of circularity. For in order to use Scripture to make that decision, we must have already made it. But Kelsey wants to avoid any vicious cir-. We believe in plenary inspiration, says Warfield, because plenary inspiration is taught in Scripture and we believe Scripture to be authoritative. Kelsey wants all of us to do what he thinks Warfield did. What is decisive, then?

    Where does this imaginative construal come from-?

    Key Features

    Out of thin air? This seems to mean that there is no logical or rational necessity for making a particular construal rather than another. The construal has causes, but not reasons. Kelsey also urges that theological imagination is limited. This use requires that imaginative construals of Scripture be capable of rational assessment, though they are not themselves the products of reasoned argument 1.

    The imaginative act is creative, free, and for that reason scripture and presumably tradition can have no decisive bearing upon it 1. The criterion of rational assessibility presents a special problem here. Thus it appears as though the.

    Westminster Theological Seminary - Sources that Guide Theological Research

    Imagination in essence is autonomous. But the notion of an autonomous theological imagination is theologically intolerable, to this reviewer, to B. Warfield, and, I suspect, to most theologians when it is stated in such straightforward terms. Warfield held both to a form of neutralism and to the subordination of experience to exegesis. This is inconsistent, to be sure, and Kelsey has the right to try to achieve greater consistency; but he does not have the right to make Warfield more consistent than he actually was.

    The basic point: Warfield did not, and could not, allow for the kind of autonomous theological imagination that Kelsey advocates. To Warfield, Scripture was the supreme rule for all human activities including those of the imagination. To assert the autonomy of imagination, then, is to abandon any claim to theological neutrality. What about circular argument?

    Yet Kelsey has performed a service in showing the extent to which, and some of the ways in which, imagination is involved in theology.

    Why All Christians Should Care about Systematic Theology

    Imagination is needed if we are to achieve anything more than a mere repetition of Scripture. Only by imagination can we. Only through imagination may we discover those metaphors by which the whole sweep of the message can be visualized. There is an enormous field here for future research, and theologians ought to get busy on it, rather than merely repeating tile standard arguments for various positions. Circularity here too is unavoidable. Fourth, authority is a complex of functions by which Scripture rules the church and through the church, the world ; but this authority exists in part because of the objective properties of Scripture, and because of its origin in inspiration.

    Fifth, the presence of God, though not a second criterion in addition to Scripture, is indispensable to the right functioning of Scripture in the church. Sixth, imagination is no autonomous neutral! Now this review has been largely negative, but it has also attempted to show in detail the interesting issues raised by this book. In raising those issues, Kelsey has done something of immense importance.

    In struggling so valiantly with those issues, Kelsey has done his job well, despite our objections. My overall feeling about the book, despite the criticisms, is highly positive. He has elevated discussion of these matters to a new height of sophistication. His insights are indispensable, his mistakes eminently worth thinking about. My concluding advice is for you to buy this book, even at the outrageous price.

    Anyone who does not at least read it, will I expect, have nothing theologically interesting to say about biblical authority. Yet, he does not provide much fresh clarification of the questions or very adequate answers to them, and many of his attempts to do so are, in my opinion, counter-productive. I also have consulted a manuscript of Dr. Carl F.

    I have profited from both accounts. I am myself, however, solely responsible for any inadequacies in this review. The scriptures, however, are not self-interpreting. This is especially clear with respect to the writings of the Old Testament, which can only be understood rightly in light of the Christological hermeneutic found in the New Testament.


    This is the hermeneutic of faith proclaimed by and found in the Church even before there existed the written books and letters of the New Testament canon.