Monthly Archives: February 2021

Review of Faithful Theology: An Introduction by Graham A. Cole

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Review of Faithful Theology: An Introduction by Graham A. Cole

Cole, Graham A. Faithful Theology: An Introduction. Short Studies in Systematic Theology. Wheaton, IL: Crossway, 2020, pp. 118, $14.99, paperback.

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Graham A. Cole, dean and professor of systematic and biblical theology at Trinity Evangelical Divinity school, opens Crossway’s Short Studies in Systematic Theology with his inaugural volume, Faithful Theology: An Introduction. Along with Oren R. Martin, Cole serves as an editor for the series. In the preface, they note the purpose of this new line of books: “This series … aims to present short studies in theology that are attuned to both the Christian tradition and contemporary theology in order to equip the church to faithfully understand, love, teach, and apply what God has revealed in Scripture” (p. 11).

Cole’s introduction opens with a question: “How are we to get better at talking and thinking about God?” (p. 13). Here he concerns himself with a piece of prolegomena: method—but not just any method. The title of the book reveals his cards here: Cole is interested in faithful theology; after all, why would anyone content himself with anything less? He clarifies, “This book is about the method to use in doing faithful theology: faithful to God, faithful to God’s words” (p. 14). The subsequent chapters discuss five elements of faithful theology.

Chapter 1 argues that “Doing theology needs a secure epistemological base. God’s word written is that base” (p. 37). Following Reformed teaching, he says, “Scripture is vital to doing theology in an evangelical way. Why?’” he asks, “Because God has spoken an unveiled his mind, his will and his ways … Scripture is the Spirit-inspired, inerrant, and infallible crystallization of the divine discourse” (p. 20). Scripture holds ultimacy for formulating doctrine and serves as distributive guideline for faithful theology’s elements in Cole’s account. Yet, this does not lead to a sort of “just me and my Bible” hermeneutic.

In chapters 2–3, Cole demonstrates that “Theological thinking is contextual thinking” (p. 66). He acknowledges “no one reads Scripture in a vacuum” (p. 40). And while “Scripture constitutes the final court of appeal in an evangelical methodology” (p. 41), “Doing theology wisely means learning from the past” (p. 41). Nonetheless, “whatever tradition we stand in needs to be open to reform by the word of God. This is because Scripture … is the ruling norm (norma normans), while tradition is a ruled norm (norma normata)” (p. 52). Scripture’s ultimacy established in chapter 1 determines the “authority” and usefulness of tradition. Cole then situates theology in space and time in our fallen context—what he, harking on Romans 8:22—calls a context of “a ‘groaning’ creation awaiting its liberation” (p. 56). Cole is not entertained by hypotheticals, and in his view, neither is theology. Theological reasoning attends to reality because that is the only domain in which it exists, and this economy includes creation, fall, redemption, and consummation. With reference to the fall, faithful theology requires its practitioner to possess a proper attitude wherein “Virtues play a role in doing theology, and humility is key … The unteachable theologian is an oxymoron” (p. 60).

Chapter 4 posits that wisdom is integral for relating Scripture, tradition, and the context of the fallen world. Part of wisdom’s value is its confession of the Creator-creature-distinction—“God is God and … we are not” (p. 69)—which stems from the “the fear of the Lord” (p. 69; cf. Prov 1:7). What is theological wisdom? Cole answers, “In theology, wisdom is reasoning employed as the servant of Scripture and not as the master of Scripture” (p. 70). Nonetheless, theology employs redeemed reason. Part of reason’s importance for theological inquiry as sapientia or “wisdom” is its utility “to make connections that aren’t foolish” (p. 85).

Chapter 5 discusses “the way of worship” (p. 87). Cole intertwines worship with the elements of faithful theology previously considered. Just like all of life, theology is meant to be an act of worship with “the requisite attitude toward God, which is reverence” (p. 101). Such a posture of theology’s practitioner precedes and impels worship. Theology practiced for the intellect’s sake is not worshipful; theology done for God’s sake is. To conclude his volume, Cole informs his readers that his method outlined in this book is not definitive, but illustrative. A key emphasis of his conclusion, however, teaches “life is lived coram Deo (before God). Our doing theology needs to be offered daily to God which is our reasonable worship … Doing theology then is a way of loving God with our minds … We do theology as disciples of Christ” (p. 105).

Cole’s work instructs the lay to talk about God faithfully, yet it also reminds the most astute theologians of their primary goal in theology. To faithfully “do” theology, one must follow Scripture, be guided by the Christian tradition, recognize our fallen state, use wisdom, and worship God with our everything. Pastors and lay interested in theology will benefit from Cole’s work. The volume enjoys brevity and offers generous accessibility. However, its simplicity does not detract from academic accuracy. Formal students of theology would do well to read this book to be reminded of (1) the content of theology and (2) the goal of theology—God’s glory enjoyed by his saints. Cole’s book was a joyful surprise, covering both the material, methodological, and moral dimensions of theology. Nonetheless, the book leaves one question open for consideration.

Readers may ask: “What role does natural theology play, if it does have a place in ‘faithful’ theology?” There is little doubt to say that in Cole’s program of faithful theology, the claims of natural theology must align with Scripture (p. 92), but a sufficient account of the content and manner of natural theology, as well as examples of natural theology, seem to be wanting (p. 92, n. 16). However, this question or critique is one of omission and bears little to no significant import on the book’s usefulness.

I eagerly recommend this book for at least three reasons. First, though this volume is simple, its historical bearings bring forth riches from the Christian tradition while utilizing trustworthy contemporary voices as guides through the halls of the Christian faith. Those who desire to incorporate church history into Scripture-based theology find an instructive work here.

Second, Cole’s account serves as a great corrective for what some might consider systematic theology’s modus operandi as merely collating Bible verses to form principles and teachings. While there is a place for proof-texting (p. 81), theology is not merely collecting verses and data to form a point or teaching, for theology includes wisdom and “wisdom is not reducible to the accumulation of data” (p. 69). Cole’s treatment of systematic theology bears more fruit, as it captures reason’s place in forming a coherent account of all that must be true

Third, Cole’s work provides a constant and convicting heart check. One who reads this little work is constantly reminded that faithful theology requires its practitioner to be a certain sort of person who exemplifies intellectual and moral virtues, preeminently, humility.

Cole’s short volume contributes well in the recovery of systematic theology. While today’s culture and academic circles often are cold to Christianity and theological studies, Cole’s little book warms and kindles our hearts to worship the triune God who has made himself known in the person and work of Jesus Christ.

David Larson

Bethlehem College & Seminary

Review of Proverbs 1-9 as an Introduction to the Book of Proverbs by Arthur Jan Keefer

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Review of Proverbs 1-9 as an Introduction to the Book of Proverbs by Arthur Jan Keefer

Keefer, Arthur Jan. Proverbs 1-9 As an Introduction to the Book of Proverbs. Library of Hebrew Bible/ Old Testament Studies 701. New York, NY: T & T Clark, 2020, pp. 224, $115, hardback.

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Arthur Jan Keefer is Master of Divinity and Chaplain at Eton College.  He earned his PhD at the University of Cambridge.  Keefer is scheduled to release The Book of Proverbs and Virtue Ethics (Cambridge University Press) in Oct. 2020.

Proverbs 1—9 as an Introduction seeks to articulate the function of Proverbs 1—9, particularly how it functions with Prov 10:1-22:16 (1).  The study was inspired by professor J.J. Collins (vii).  Keefer divides the book into four chapters: Introduction, Character Types, Educational Goals, and Theological Context. This review will begin with a summary, followed by a critique, with recommendations at the end.

Keefer claims that Prov 1-9 functions as a key or interpretive guide for Prov 10-31 (3). Two elements motivate Keefer’s research: (1) the interpretive challenges found in Proverbs 10-29, and (2) the promise made in Prov 1:1-7 that the reader will be able to understand the proverbs and sayings within the remainder of the book (1-2).  Keefer finds the proverbs of chapter 10-29 as the interpretive challenge because they are pithy and base themselves off of assumptions (1).  His study treats Prov 1-29 as a whole, not as an editorial work with the addition of Prov 1-9 added later (30).  Also, he does not want the reader to view the study as diachronic, i.e., Prov 1-9 was written after Prov 10-29, but Keefer doesn’t want the reader to view his work strictly synchronically (33).  Rather, Keefer wants to show that the interpretation of the book is unidirectional, where Prov 1-9 serves as an introduction to Prov 10-29 (33). Yet, Keefer also chooses to examine the interpretive reciprocity between Prov 1-9 and Prov 10-29 (33).  Keefer seeks to demonstrate the predominantly unidirectional interpretation by comparing and contrasting how the two divisions discuss characters, educational goals, and theological contexts.

Keefer uses the characters of Proverbs to establish a connection between two sections of Proverbs.  Keefer finds that Prov 1-9 provides an interpretive lens to examine Prov 10-29 (92).  With the education goals, Keefer discusses how each section contributes to the main objective of Proverbs, which is to teach (93-94). He concludes that Prov 1-9 operates pedagogically by providing a framework of educational goals and a moral vision of creation for Prov 10-31 (141). Within the chapter on theological context, Keefer shows the didactic function of Prov 1-9 as it concerns the Lord and God as the Lord’s attributes portrayed in Prov 1-9 serve as an interpretive key for proverbs like Prov 22:19 (167). Also, within the chapter, Keefer finds that Prov 1-9 does not serve pedagogically for some of God’s attributes, but rather, the book of Proverbs is unified in theological conclusions (182).  Keefer finds that the theological unification further supports his thesis by establishing a baseline continuity within the book (182).

Keefer provides a plausible argument that Prov 1-9 functions as an interpretive guide for Proverbs 10-29.  He chooses well thought out representative examples from Proverbs.  Each proverb typifies interpretive challenges found elsewhere in Proverbs. So, with only a few examples, Keefer can show that his argument works for multiple proverbs.  His choice of text also led to conclusions that at times were surprising. One such surprising conclusion came from his analysis of Prov 16:9. Proverbs 16:9 mentions that man plans his ways, and the Lord directs them. The reader may expect Keefer to conclude that the Lord’s will domineers a man’s plan, portraying man’s plans as worthless.  But Keefer finds that through the interpretive lens of Prov 1-9, that man can plan his ways through receiving and using the wisdom of the Lord (159).

Keefer’s study of the characters is one of his most convincing arguments.  He argues that Prov 1-9 provides a “framework of rhetorical categories” that elaborates upon or provides additional information to interpret Prov 10-29 (90-91). Keefer proposes that Prov 1-9 establishes the core teaching and functions of the characters that elaborate upon or supplement the reader’s understanding about the characters of Prov 10-29 (91-92). Also, he suggests that the two sections of Proverbs may function in a coreferential manner that encourages the reader to reflect upon the persona’s moral fiber (91). Keefer ties his conclusion on characters well within the remainder of his book, which positively adds to the argument of the book.

Some points of his argument are not as strong as he presents them to be.  For example, two points fall short of being definitive in arguing for the importance of the prologue as an interpretive guide.  First, Keefer references the prologue of Ben Sira to serve as explanatory prose for Prov 1-9 (11). However, Keefer himself acknowledges a weakness that Ben Sira is “more reminiscent of Greek historical works” (11). Second, Keefer cites a scribal technique known as ‘revision by introduction,’ which is the process when a scribe supplements a pre-existing text with an explanatory introduction, and it is evident in text through hard (ex. “extant textual witness to attest to variations in the material” or soft evidence (inconsistencies within the final form of a text”) (12).  Keefer states initially that the scribal technique is plausible, but the phenomenon is only observable, if an actuality, as soft evidence in the OT, yet Keefer states this is enough evidence to create a precedent for considering Prov 1-9 as an introduction (13). He uses Mesopotamian literature to make this point (12). Using these scribal practices along with Ben Sira produces a tension created from unanswered questions of dating and scribal practices that weaken the arguments. In addition, presenting this evidence appears to be in tension with his objective of not viewing Proverbs as an editorial work and requesting the reader to not view the study as diachronic or synchronic (30, 33). However, the entirety of Keefer’s argument does not rely on either of these arguments.

Keefer’s book will serve both the church and the academy well. Pastors, seminary students, and scholars will find this book helpful in the study of Proverbs, yet, like most books in the Library of Hebrew Bible/ Old Testament Studies series by T & T Clark, the scholar will benefit most.  The book can function well in two ways: (1) a study of the unity of Proverbs, (2) a preliminary hermeneutical model for Prov 10-29.  Additionally, scholars will find that Keefer’s work provides a new foundation for future study. With Keefer only able to study a few representative proverbs, Scholars will need to further advance Keefer’s studies in order to determine if the representative examples apply to those proverbs being represented, and they will need to determine if Keefer’s model works with proverbs not represented in his study. Yet, Keefer’s work advances studies in Proverbs with its plausible arguments for Prov 1-9 as an interpretive guide for Prov 10-29.

Ross D. Harmon

Midwestern Baptist Theological Seminary