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J.S. Whale (1958) explains that within
Protestant thought the Bible represents the whole counsel of God and nothing
can be added whether by new revelation or tradition.[1] Whale,
however, correctly warns against the idea of the Bible becoming a law book,[2] and
the Scripture needs to stay a historical living word as opposed to a narrow
book of rules.[3] This goes back to Erickson’s point that God’s word, although
an unchanging message must be interpreted for each era.[4] This
in no way allows for an overhaul of major, traditional Christian doctrines from
traditional and Reformed perspectives,[5] but
with the use of practical and empirical approaches there would be opportunities
to understand Christian theology in modern terms. In other words,
the very same Biblical doctrines that were given in the contexts of ancient
Israel, Europe, Asia, and Africa need to be explained in the contexts of
twenty-first century Western civilization, and other societies in the
world. Theological principles would remain the same, but theological
application can vary within eras and locations.[6]
Baptism
Whale reasons
infant baptism demonstrates that Christ did something for a person, without waiting
for human approval.[7] Rebaptism[8] would never be needed as although baptized Roman
Catholics can turn from the faith, if they do turn back to Christ the initial
baptism is sufficient.[9] The sacrament of infant
baptism is one of the ‘foundational stones of Church.’[10]
Klein, Blomberg and Hubbard reason it is not Biblically clear what type of
baptism should be practiced.[11] Infant baptism
is not taught in Scripture directly,[12] and
therefore it can be deduced the same could be stated for the associated
concepts of baptismal regeneration with Roman Catholics and Eastern Orthodox
Churches. However, legitimate theological inference leads to concepts of
infant baptism, and so there are also historical arguments for baptismal
regeneration within the Christian community which includes Catholic,[13] Eastern Orthodox,[14]
and even in some cases Presbyterian,[15] Lutheran
and Episcopal.[16]
Resurrection
Whale writes
that the resurrection is not to be considered an addition to the Christian
faith, but is the Christian faith.[17]
Transcendence
Whale explains
transcendence makes God inaccessible and unknowable to finite creatures.[18] For Whale, Christ revealed the nature of
the transcendent God in his life and ministry.[19] Whale
also writes that unless God reveals himself in history, God remains in a
mysterious depth of infinitude, inaccessible and unknowable.[20]
God has bridged the divide between himself and humanity in history.[21]
Expiation
Whale writes
that expiation means God himself purges or covers human sin.[22]
To state that Christ expiates sin[23] means that
his atoning work enables God to forgive sins[24] and
gradually, and eventually, purge sinfulness out of obedient followers.[25]
Cosmology
Whale writes
that cosmology is looking at the cosmos and visible universe from a theistic
perspective denying that it is self-explanatory.[26]
_____________________________________
CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book II, Translated by Henry Beveridge, Grand Rapids, The Christian Classic
Ethereal Library, Wheaton College.
ERICKSON,
MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.
ERICKSON,
MILLARD (2003) What Does God Know and When Does He Know It? Grand
Rapids, Zondervan.
KAVANAGH, AIDAN
(1999) ‘Initiation, Christian’, in Alan Richardson and John Bowden
(eds.), A New Dictionary of Christian Theology, Kent, SCM Press
Ltd.
KLEIN, WILLIAM
W., CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction
to Biblical Interpretation, London, Word Publishing.
WHALE, J.S.
(1958) Christian Doctrine, Glasgow, Fontana Books.
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