This completes the thoughts offered previously.
4. Systematic Theology
Coming now to Systematic Theology the first thing that must be said is that the pretended stand for a partial system must be summarily dropped. Dispensational Theology cannot be switched out for the term Dispensational Premillennialism. In point of fact, I make bold to say that the notion of Dispensational Premillennialism is a bit of an odd bird without a full-orbed system to back it up. Most Dispensationalists have been blithely content to append their eschatology on to the end of another system – most often the Reformed position. But this is a dubious, and, let us admit it, halfsighted maneuver.
When DT is tagged onto an already developed system of theology it can only present itself as a correction to certain aspects of that system of theology. In so doing it tangles with the methodological presuppositions of that theology. But because it allies itself so often to say, Reformed theology, it must act deferentially towards Reformed formulations in areas other than ecclesiology and eschatology. For if it failed to acknowledge Reformed theology’s right to assert itself in these other areas – the doctrine of God, the doctrine of man and sin, the doctrine of salvation, for example – it could not think of itself as Reformed. This is because in claiming its right to question Reformed assumptions in any theological corpora, save in regard to the Last Things (and perhaps the Church), Dispensational theology would be asserting its right to formulate ALL its own doctrines independently of other theologies – just as Reformed Covenant Theology does! It would grow to dislike its assumed role as a beneficial parasite, cleaning up areas of another theological system, and would wish to be “Dispensational” in every area! Ergo, even if its formulations of all the theological corpora were closely aligned with Reformed theology here and there, they would be Dispensational formulations! This is precisely what I am pleading for!
Every knowledgeable person knows that Systematic Theology ought to be an outgrowth of Biblical Theology. The fact that most Dispensationalists are content to tack their views on to an already existing whole system doesn’t speak well for their Biblical Theology. For if Dispensational Biblical Theology cannot produce the impetus to formulate a distinctive and whole Systematic Theology of its own, perhaps the trouble goes deeper? I believe it does, and that reformulating Dispensational Theology from a Biblical Covenantalist viewpoint gives you all the main points of traditional Dispensational Eschatology and Ecclesiology, but it also gives you enough material from which to formulate clear and distinctive versions of Prolegomena, Theology Proper, Bibliology, Anthropology, Christology, and Pneumatology as well.
As I have said elsewhere, I do not think that tracking the “dispensations” produces enough usable doctrine to work up a solid systematics or worldview. If one is going to follow the standard definitions of Dispensationalism as a “system of theology” there will be slim pickings when it comes to forging a Dispensational Systematic Theology.
The irony should not be lost on us. Dispensationalists are forceful in their claims for “a Dispensational hermeneutic”, but they fail to understand what they mean by it, and even if they do, they often fail to give it the theological sponsorship it deserves. The main problem here is one of methodology – a study of which is dearly wanting in Dispensational circles. Let me give an example: if a certain universally applied hermeneutic is necessary to have Dispensational eschatology, then one cannot cease applying it in all other areas. Our of a consistently applied reading of the Bible a full Systematic Theology will inevitable come!
In the last part of my series Christ at the Center I tried to sum up the strong Christological emphasis of Biblical Covenantalism with some of the solid by-product from which robust doctrines in Systematic Theology could be constructed. Although I have recorded over two hundred lectures in Systematic Theology along conventional lines, I think if I were to try to write a volume I would use the triad God, Man and the World. Why? Because that triad is what we are confronted with as creatures in God’s image every day of our lives.
Beginning with the title “God Has Spoken” and introducing epistemological and ontological concerns, which in turn require ethical responses, I would ask questions about the knowability of God and (following Calvin) the knowability of ourselves in Creation. This introduces the doctrine of Revelation. Here I would want to press the joint reliance of the Sufficiency and Clarity of Scripture for the job ahead. That would open the door to hermeneutical questions.
Even so, dealing with Christ I would take up the same rubric: God, Man and the World. In this way I would attempt to discuss the pre-existence of Christ along with the incarnation and cross and resurrection. I would want to ‘lace’ the whole Systematics with Eschatological (and teleological) concerns, being careful to converge these themes in the section called “Eschatology” at the end of the work. This way one would hopefully see the inevitability of the convergence rather than now turning to “The Last Things.” The covenants of Scripture, dealing as they do with the same triad of God, Man and the World, could help accomplish this.
Contrary to some views, Systematic Theology sets out the Bible’s teaching on reality (viz. God, Man and the World). It does not go cap-in-hand to worldly science and unbelieving philosophy because it knows that the Biblical Worldview is the only workable worldview.Continue reading “Renewing Dispensational Theology – Revised (Pt. 2)”