A. Hodge sees biblical theology as that sub-branch of exegetical theology “which traces the gradual evolution of the several elements of revealed truth through every successive stage to their fullest manifestation in the sacred text and which exhibits the peculiar forms and connections in which these several truth are presented by each inspired writer.” He does not even touch on the relation between biblical and systematic theology. In any given instance specialized studies such as those just mentioned necessarily interact with the broader, topical outlook of systematic theology. To illustrate Vos repeatedly uses the organic model of maturing plant life, of growth from a perfect seed into a perfect tree or flower. 2) Antioch vs. Alexandria. The New Testament was separated from the Old Testament, gospel studies and Pauline studies were set at odds, and form-, source- and redaction-criticism were scholar’s tools to get at the “meaning” of the text, a meaning which had less and less regard for the “literal” sense of Scripture (I’m using that term here in Frei’s sense) and the plain historical referents and more regard for what “actually” happened “behind” the text. He then goes on to illustrate this conviction with two observations (pp. He writes, “In Biblical Theology the principle is one of historical, in Systematic Theology it is one of logical construction. In balance, however, the fact of his appointment, the more formal discussion of Warfield, and the material concern of Bavinck and Kuyper indicate at least incipient appreciation for the direction in which he was going as well as a recognition of its importance. Systematic theology seems more practical and is under girded with Biblical Theology. At the present time large sectors of the church are in unrest, searching for a deeper understanding and a more satisfying experience of who they are in Christ. But this should be encouraging to the evangelical, for our presuppositions are these: the Bible is the inspired Word of God and the Reformers got it right in their commitment to Sola Scriptura. Both TIS and BT are committed to canonical interpretation. The former deals with revelation as an activity or process, the latter deals with it as a finished product.

Young, “What is Old Testament Biblical Theology?,” The Evangelical Quarterly, 31 (1959), 139f, cf. Systematic Theology draws a circle.” (Biblical Theology, 16). 315-318. What are the antecedents of this development? We must be honest about our presuppositions. Historic progress is not the only means used by God to disclose the full contents of the eternal Word. Cf. At issue is not one exegetical option among others but a right handling of the word of truth. Theology, pp. If anything, however, they provide less that is explicitly positive on biblical theology than what we have found to be the case on this side of the Atlantic. In view of the lack that continues high priority needs to be given at present to analysis of developments within 17th century Protestant orthodoxy that not only attempts to be careful and searching but is also sympathetic to it, particularly by its commitment to the inspiration and final authority of Scripture. I have discussed this rejection more fully in “Geerhardus Vos and the Interpretation of Paul,” Jerusalem and Athens, ed. In an important respect inscripturation as a mode of revelation is not an end in itself but the (necessary and sufficient) means to an end . Please make sure all fields are filled out. Dan is also a founding member and deacon at Redeemer Fellowship in St. Charles, IL. In this sense one can say that from the very beginning the church has had an essentially “biblical-theological” outlook, even if it is also true that almost from the beginning factors have been present which have tended to weaken it. How many believers today understand themselves with the apostle as those “upon whom the ends of the ages have come” ( 1 Cor 10:11 )? cit., p. vii. It is worth keeping in mind from the outset that the question of the relationship between systematic theology and biblical theology is a relatively recent, even modern, one in the history of theology.

In this respect his work can be called creative and injects a fresh impulse into Reformed theology. 15-17; Inaugural, pp. Erebundel aangebied aan prof. dr, E. P. Groenewald…(Pretoria: N. G. Kerk-Boekhandel, 1970), pp. “Scientific theology rests…most directly on the results of exegesis as provided in Biblical theology” (pp.
In view of the developments just noted it is of interest to inquire how biblical theology as a particular theological discipline came to have a positive place within the Reformed tradition. The core of his remarks, expressed with characteristic precision, is worth quoting here in its entirety (pp. What horizons does it bring into view?

In addition, biblical theology more broadly conceived can study the themes that are distinctive to a particular book of the Bible, or to books written by a single human author (for example, Paul’s letters). Professor Murray appears to be alone in having devoted a separate study to it. 65-91. The historical character of special revelation is essential, integral to it as revelation and precluding any tension or discontinuity between revelation and history. Writing in 1896 (thus two years after Vos’ inaugural) on the idea of systematic theology he gives much greater prominence to biblical theology and treats in some detail its relation to systematic theology . In many ways, this dispute can be traced back to Alexandria and Antioch.

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