William G.T. Shedd (PhD Edit)

Emerald Bay, California

Now that my metabolism is back to normal without medication for months, I have noticed I have a slightly larger appetite although still a quite conservative consumer of calories (moderate appetite). The body is working more efficiently and still looking thinner (for a muscular type). The sleep apnea surgeries are paying off now.

Theology and Culture

Within William G.T. Shedd’s (1874-1890)(1980) text Dogmatic Theology he writes ‘profound insight into theological truth was no mere matter of casual intellectual reflection.’[1]  This is a correct and reasonable approach to the difficult academic field of theology and Reformed theology. Careful and thorough scholarship is required.[2]  Theology is not to be done at the expense of the Scripture,[3] but within a correct study of that Scripture.[4]  Shedd reasons that ‘methods of investigation are continually undergoing correction and modification’[5] and this can lead to better organization of the subject.[6]  Methodologically, ‘theology is disciplined consideration and exploration of the content of divine revelation.’[7] 

Franke cautions that although there is truth in this definition, human knowledge of God is not sufficient without a proper knowledge of humanity while this theology is being considered.[8]  Theology is always considered in the light of cultural and historical setting of the day,[9] the implication being that a culture will influence theology and therefore theology needs to be scrutinized with this concept always in mind.[10]

Biblical Inspiration

The Holy Spirit guided the thoughts of Biblical writers.[11] Shedd names this basic theory of Biblical inspiration as ‘plenary inspiration’ meaning writers were moved by the Holy Spirit in respect to thought and language and were kept from error.[12] Modern theology needs to correctly discern what the Spirit is stating through the Bible and this needs to be done through proper research techniques.[13]

Although this section concerns the Reformed methodology in regard to how the Holy Spirit inspires Scripture, ‘intuition theory’[14] is another approach to the Bible that is separate from traditional theory and dictation theory mentioned.  I shall discuss it briefly. 

James Martineau (1889) presents the intuition view[15] which is popular among some within the liberal progressive segment of the Church,[16]  the view being that some are spiritually gifted with intuition and able to write religious literature as were some within the Hebrew people.[17] There would be persons of various religious backgrounds also having this gifting.[18]  This idea would mean the Hebrew Bible and New Testament are not necessarily the only legitimate divine Scripture.[19]  Many persons of different religious viewpoints could have superior insights into morality and religious truth, and they would possess a spiritual genius of higher order.[20]  Schleiermacher and his related view on Biblical inspiration reasons that the Holy Spirit would not be providing within Scripture a set of perfectly inspired doctrines, but would rather have God interact spiritually with persons open to this divine religious experience.[21]  This approach allows for the possible revision of Biblical doctrines over time as needed via human experience with God and his Spirit.[22]

No compulsion

There is ‘no compulsion of the will in regeneration.’ states Shedd.[23]  Calvin reasons that a person is not forced or coerced to believe in the gospel.[24]  I would view conversion as taking place simultaneously with regeneration in a person, although again I state that God alone via the Holy Spirit causes the regeneration process.[25] This means as God chooses to regenerate a person he simultaneously persuades one to freely believe.[26]  Murray states that regeneration is logically antecedent to any conscious response,[27] and I reason that God’s choice to commit the act of regeneration must be antecedent due to the corrupt and sinful nature of persons.[28]  

The work of salvation was confined to God’s part in the calling.  This does not prohibit God from causing a compatibilistic human choice within conversion at the moment that God’s initial eternal choice to regenerate[29] becomes a divine act of regeneration.[30]  As persons were regenerated they would hear the call of salvation, repent and believe in Christ.[31]  I would view conversion as an aspect of regeneration, which is the beginning of the Christian experience.[32]  Regeneration was to encompass the entire divine plan of recreation from the initial change in persons to the ultimate culmination of a new heaven and new earth.

BAVINCK, HERMAN (1918)(2006) Reformed Dogmatics Volume 2: God and Creation, John Bolt (gen.ed.), Translated by John Vriend, Baker Academic, Grand Rapids.

BAVINCK, HERMAN (1918)(2006) Reformed Dogmatics Volume 3: Sin and Salvation in Christ, John Bolt (gen.ed.), Translated by John Vriend, Baker Academic, Grand Rapids

BROWING, W.R.F. (1997) Oxford Dictionary of the Bible, Oxford, Oxford University Press.

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.

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book IV, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College.

CALVIN, JOHN (1540)(1973) Romans and Thessalonians, Translated by Ross Mackenzie, Grand Rapids, Wm. B. Eerdmans Publishing Company.

CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.

CALVIN, JOHN (1550)(1978) Concerning Scandals, Translated by John W. Fraser, Grand Rapids, William B. Eerdmans Publishing Company.

CALVIN, JOHN (1552)(1995) Acts, Translated by Watermark, Nottingham, Crossway Books. 

CALVIN, JOHN (1553)(1952) Job, Translated by Leroy Nixon, Grand Rapids, Baker Book House.

CALVIN, JOHN (1554)(1965) Genesis, Translated by John King, Edinburgh, The Banner of Truth Trust.

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.

FRANKE, JOHN R. (2005) The Character of Theology, Baker Academic, Grand Rapids.

HINDSON, EDWARD E. (1874-1890)(1980) ‘Introduction’ within SHEDD, WILLIAM G.T. Dogmatic Theology,  Volume 1, Nashville, Thomas Nelson Publishers.

KREEFT, PETER AND RONALD K. TACELLI (1994) Handbook of Christian Apologetics, Downers Grove, Illinois, InterVarsity Press.

LINDSELL, HAROLD (1976) The Battle for the Bible, Grand Rapids, Zondervan Publishing House.

MARTINEAU, JAMES (1889) A Study of Religion: Its Sources and Contents, Oxford, Clarendon.

MURRAY, JOHN (1937-1966)(1977) Collected Writings of John Murray, Vol. 2:  Select Lectures in Systematic Theology, Edinburgh, The Banner of Truth Trust.

SHEDD, WILLIAM G.T. (1874-1890)(1980) Dogmatic Theology,  Volume 1, Nashville, Thomas Nelson Publishers.

SHEDD, WILLIAM G.T. (1874-1890)(1980) Dogmatic Theology,  Volume 2, Nashville, Thomas Nelson Publishers.

SCHLEIERMACHER, FRIEDRICH (1799)(1961) On Religion, in Elie Kedourie, Nationalism, New York, Praeger University Series.

SCHLEIERMACHER, FRIEDRICH (1821)(1928)(1976) The Christian Faith, Edited by H.R. Mackintosh and J.S. Stewart, Philadelphia, Fortress Press.

THIESSEN, HENRY C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company. 

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[1] Hindson (1874-1890)(1980: iv).

[2] Hindson (1874-1890)(1980: iv).  This is the case in all theological writing and especially in academic writing and research.

[3] Hindson (1874-1890)(1980: iv).   Frame (2002: 10). 

[4] Scripture is also not to be evaluated in isolation as various Scripture needs to be compared.  Erickson (1994: 21).

[5] Shedd (1874-1890)(1980: 4 Volume 1).

[6] Shedd (1874-1890)(1980: 4 Volume 1).

[7] Franke (2005: 13).

[8] Franke (2005: 14).

[9] Franke (2005: 14).

[10] Franke (2005: 14). Cultural influences and how learning is done always relates to how theology is understood by the reader. Erickson (1994: 21).

[11] Erickson (1994: 215).

[12] Shedd  (1874-1890)(1980: 72 Volume 1). 

[13] Franke (2005: 133).  A student of Scripture must attempt to be more true to what the Scripture actually states than to prior theological positions.  As noted previously, many within the Christian community from a liberal and progressive position claim a trust in the Bible but do not view it as without error as in infallible and inerrant.  Since the original Scriptural autographs are all missing, even with many largely accurate copies and parts of copies, there is room for legitimate debate and serious study of Scripture in the original languages and as translated.  Lindsell admits that only the original autographs are free from all error, and I agree.  Lindsell (1976: 30).  A fundamentalist and naïve approach to Scripture through the eyes of a Western reader devoid of serious study of contexts and background has always been strongly rejected by this writer.  This type of fundamentalist approach is also not an aspect of legitimate Reformed scholarship, even as I admit this thesis in not in the field of Biblical Studies but rather Theology and Philosophy of Religion.  

[14] Martineau (1889: 168-171). 

[15] Martineau (1889: 168-171). 

[16] Erickson (1994: 206). 

[17] Martineau (1889: 168-171).

[18] Erickson (1994: 206).

[19] The Bible would not so much be the word of God, but a word of God, or more precisely a word from those that intuitively and naturally understand God to some extent.  Browning suggests there are contradictions and inconsistencies within the Bible that threaten any traditional view of inspiration.  Browning (1997: 186).  Kreeft and Tacelli reason  that modernist reviewers of the Scripture take a sceptical attitude toward it, especially in regard to the supernatural.  Kreeft and Tacelli (1994: 205).  A disbelief in a supernaturally inspired Scripture free from spiritual error would in my mind logically fit within some modern approaches.  But, I do not reason this means these types of modern thinkers would therefore necessarily all completely abandon the Bible as a divine book in any sense.

[20] Lindsell (1976: 33).

[21] Schleiermacher (1821)(1928)(1976: 125).  

[22] Schleiermacher (1821)(1928)(1976: 390).  

[23] Shedd (1874-1890)(1980: 136-137 Volume 2). 

[24] Calvin (1543)(1996: 68). 

[25] Murray (1937-1966)(1977: 172).

[26] This allows for a limited but significant human freedom within the salvation process that is not incompatibilism. Salvation remains alone a work of God.  Weber writes that God with his freedom effects both human freedom and human bondage as he reaches out to a saved person through the Word of God.  Weber (1955)(1981: 245).  This would be a work of the Spirit.

[27] Murray (1937-1966)(1977: 172).

[28] Murray (1937-1966)(1977: 168-169).

[29] As God is eternal this choice could be viewed as such. Humans of course are not eternal.

[30] Persons have via the Holy Spirit been molded and transformed in order to freely believe.  Thiessen, an incompatibilist, states that in regeneration the human is passive and is active in conversion. Thiessen (1956: 367).  I agree concerning regeneration, and I can agree in regard to conversion, only if by active the human being is convinced freely via the Holy Spirit and is not assumed to have incompatibilist free will.

[31] Bavinck (1918)(2006: 53).

[32] Franke notes that the Scripture explains that the Holy Spirit continued to guide the earliest Christians.  Franke (2005: 132).  The Spirit continues to work in regenerated/converted believers that embrace the gospel.