D.H. Williams Reviews Holcomb's Christian Theologies of Scripture

One of the better known theologians of our time is D. H. Williams.

D. H. Williams is currently Professor of Religion in Patristics and Historical Theology in the Department of Religion of Baylor University. Prior to 2002 he was Associate Professor of Theology in Patristics and Historical Theology at Loyola University Chicago, and before coming to Loyola he served twice as pastor of American Baptist churches.

Williams recently reviewed Christian Theologies of Scripture by our own Justin Holcomb. 

Read the review (after the jump):

Christian Theologies of Scripture: A Comparative Introduction ,
edited by Justin S. Holcomb

This collection of fifteen essays on specific Christian thinkers, plus two overviews and an introduction provides a useful set of exposures to the history and development of interpreting the Bible.  Given the surge of scholarly interest over the future of scriptural hermeneutics, this volume is quite timely. Indeed, the rapid rise of patristic and postmodern interpretative practices have begun to displace the long-revered historical-critical method. The result is that pre-Enlightenment (also sometimes, though erroneously, called “pre-critical”) approaches to Scripture have a new hearing, especially among Protestants, that is superseding the French Catholic movement of nouvelle theologie in the last century. The result is that no one form of scriptural interpretation in Christian history enjoys a privileged position from which it may look down upon all other epochs. Holcomb’s survey of hermeneutical positions is a welcome project that enables the reader to perceive in limited form some sense of the continuities and discontinuities in methodologies over the last sixteen centuries

The essays are divided into four sections: Patristic and Medieval, Reformation and Counter-reformation, Nineteenth and Twentieth centuries and Contextual Theologies of Scripture. The term “theologies of Scripture” in the title is used very loosely so as to include “diverse discussions about the nature, authority, interpretation, and uses (liturgical, political, corporate, personal, etc.)” (p. 2) In actuality, most of the contributors deal with how God’s disclosure in Christ as the Word and how that Word’s relates to the Scriptures as divinely inspired documents—a point which the editor makes at the outset. 

Like any collection produced by multiple authors some essays are stronger than others. Reno’s article on Origen considers Origen’s spiritual exegesis and what Reno calls Origen’s “doctrine of Scripture” The reader is quickly taught that allegorical is not the antithesis of literal and how the two, in nuanced forms, are intertwined in the interpretations of  Christianity’s first great exegete. The essay on Aquinas by Candler shows how closely linked the Franciscan’s use of Scripture and exegesis with his epistemology. As Candler notes, the process by which Thomas’ identification of sacra scriptura and sacra doctrina are both kinds of knowledge God has given about himself (p. 77). Prudlo presents a concise and informative review of the ways in which sixteenth century Catholicism had its own theological agendas that were not tied to its response to Protestantism. Finally, we should include Dickens’ treatment of von Balthasar and for his refusal to identify von Bathasar with a systematic format of theology. Instead, Dickens’ carefully analyzes his understanding of the Bible, “which contains Christ” and the meaning of Scripture as an “instrument of the Holy Spirit who . . .through actively human form impresses the form of Christ pneumatologically upon mankind” (214).

Of course a survey-style of essays is limited by the number of historical figures that can be included. Nevertheless it is hard to imagine how Pseudo-Dionysius, Anselm or Erasmus could have been omitted, especially since only Aquinas is the only representative of the Middle Ages. Two small other matters marred this collection. Graham Ward’s essay, “Tradition and Traditions” didn’t seem to be written for this project. The major point of scriptural hermeneutics hardly appears at all and reader has a sense that this essay is not connected in the same flow of thought as the earlier chapters. The other is what seems to be a very unprofessional, even insulting, remark in “Scripture in the African-American Christ Tradition.”  On p 295 the authors conclude their essay by claiming African-American Christians have developed their sense as the objects of God’s care, over against “white Christians [who] have often maintained that they are God’s elect”, given their worldly successes. Exactly who is this supposed group of “white Christians” is never mentioned, nor is there a footnote to substantiate the remark. Since the essay was a historical essay, in part, one might attribute this comment to a past state. But the very next sentence makes clear that the authors are making a present-day evaluation: “In contrast to white assertions of chosenness (sic), African-American Christians have found in the Bible a different story.” Again, no references are offered in further explanation. Admittedly it is a difficult task for an editor to patrol every single remark made by a group of scholars, but such an unprofessional crack should not have been overlooked.

Because of its introductory nature, this text “reads” at an advanced student level. It could, therefore, serve as a fine supplementary volume in upper level undergrad or graduate student courses.