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Concept of Biblical Theology: An Old Testament Perspective
In this tour de force, a premier Old Testament Scholar provides the reader with a grand overview of biblical tracing the developments, critiquing the major contributions (e.g., Gese, Childs, Brueggemann), and providing his own provocative theological implications of the various constructions. In his usual bold manner, he examines the Christian, Jewish, and Islamic contexts of biblical theology and their implications for our reading of both testaments in the modern world. Some of the key issues Bar addresses are typologies for doing biblical theology and Old Testament theology, the Apocryhpha and Pseudepigrapha, the relationship between the Old Testament and the New Testament, the history of religions versus theological approaches, and the Biblical Theology Movement.
- GenresTheology
736 pages, Kindle Edition
First published April 30, 1999
13 people are currently reading
50 people want to read
About the author
James Barr
29 books4 followersJames Barr, FBA, was a Scottish Old Testament scholar. At the University of Oxford, he was the Oriel Professor of the Interpretation of Holy Scripture from 1976 to 1978, and the Regius Professor of Hebrew from 1978 to 1989.
https://en.wikipedia.org/wiki/James_B...
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https://en.wikipedia.org/wiki/James_B...
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There is more than one author in the Goodreads database with this name.
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May 1, 2014
The field of what is known as biblical theology is arguably not as familiar to most as perhaps systematic theology or even historical theology. There are numerous systematic theology texts available from a variety of authors that engage the truths of scripture in an orderly manner, looking at each concept individually with an eye as to how these various truths interact with one another. Historical theology examines the numerous historical events and people that gave rise to the various theological positions that currently exist. Defining biblical theology has been a more difficult task that has caused somewhat of a debate and stir amongst theologians through the years. Dr. James Barr in his book The Concept of Biblical Theology, walks the reader through the development of biblical theology, providing along the way a critique of efforts to establish a foundation for biblical theology, while also giving his own analysis of this discipline.
Barr begins his massive effort by noting “The very idea of biblical theology seems to hang uncertainly in the middle air, somewhere between actual exegesis and systematic theology.” Additionally, Barr asserts that the discipline of biblical theology is relatively new, rejecting suggestions that theologians such as John Calvin or Karl Barth actually practiced biblical theology. In fact, the entire first chapter contains Barr’s examination of how biblical theology as a term came into use with a lengthy discussion of how this theological approach differs from other elements of study such as the history of religion approach, philosophy, and natural theology. He does rightly note the methodology by which a good biblical theology approaches Scripture, namely the need that “biblical theology must be above all a theology of the entire Bible.” Barr uses a somewhat odd term, that of “pan-biblical theology” to describe this approach to viewing all of Scripture as the purview of biblical theology as opposed to treating the two testaments as containing separate theologies that do not interconnect. Even then, Barr expresses significant doubts that such an approach is possible under the guise of biblical theology or his “pan-biblical theology moniker.
Using these definitions and points of comparison as a building block of sorts, Barr next examines several manifestations as he calls them of Old Testament Theology including the “characteristics and problems of each.” For some who do not enjoy exploring the historical background of how theological positions came to be developed, this section could prove to be rather laborious reading. It is replete with valuable information and of course Barr’s honest opinion of the theologies developed by the scholars in question. While certainly not the most riveting reading one may encounter, it does provide some valuable background into how some of the major systems of Old Testament theology came into being which certainly plays well into Barr’s overall examination of biblical theology as a whole.
The chapter on Barr’s perspective of the difference between biblical theology and what he calls doctrinal theology to include fields of study such as dogmatic/systematic theology was quite interesting. Barr again references and engages the various approaches taken in the field of Old Testament theology he explored earlier in the book, further extracting how those theologies differ in approach from a more systematic approach to explicating and exegeting scripture. He makes a distinction between biblical theology and doctrinal theology, noting “Biblical theology has the Bible as its horizon: its source material is the biblical text, its subject is the theology which lies behind or is implied by the Bible, and its scope is determined by the meanings known and implied within the time and culture of the Bible.” Barr states in reference to doctrinal theology, “however much it works with the Bible and acknowledges the Bible as authoritative, is not primarily about the Bible: it is primarily about God and its horizon is God. Its task is to elucidate, explain, and make intelligible and consistent the regulative principles which influence or control the action and speech of the religious community.” For this reader, both statements seemed a bit contradictory given that theology in the aggregate, regardless of its disciplinary title, is about the study of God and that study of God should have as its base or foundation, the Word of God. It was somewhat unclear as to whether Barr is simply critiquing the current construct of both disciplines as they are currently being demonstrated in practice, or if he affirms that somehow biblical theology is concerned with the text while doctrinal theology, although focused on God, is only concerned with influence and controlling doctrinal stances apart from a solid approach to Scripture.
It is also readily apparent throughout this book that Barr is not a fan of the efforts of theologian Brevard Childs. The works and approach of Childs repeatedly comes up in this book as a point of seemingly how not to do theology, at least good biblical theology, in particular, good Old Testament theology. In fact, Barr devotes an entire chapter to critiquing the approach taken by Childs commenting “Professor Childs writes as if he was the only theologian in the world, or at least the only one among living biblical scholars. He uniquely knows what is and what is not theology. Thus he can sovereignly declare which approaches are theological or useful and which are not.” His critique of Childs, while perhaps valid on some accounts, seemed to be focused on his disagreement with certain minutia of Childs’ overall approach rather than investigating for the reader how to actually do biblical theology or why in the grander scheme of things, the perspective of Childs could be found wanting.
After plowing through this large and detailed examination by Barr of biblical theology, it is clear, at least in the mind of Barr, that biblical theology as a discipline has not been fully defined nor is there a seemingly clear consensus on behalf of scholars, at least those Barr has examined, on a clear path forward. While replete with excellent background information and valuable examinations of a number of theologians of days gone by, Barr’s effort seemed long on criticism and a bit short on a solid way forward for biblical theology as a valid approach to the study of Scripture. Despite all of the discussions presented in this book to include the often valid criticisms leveled by Barr as well as the suggestions he makes for a way forward, it is somewhat unclear as to where Barr sees biblical theology moving as a discipline. One thing is clear and that is Barr is passionate about the need for a developed and cogent biblical theological approach that differs from in part yet interacts with other theological disciplines. To that extent, this book successfully notes the need for biblical theology to makes its mark and the need for those who carry the banner of biblical theology to avoid the various pitfalls Barr addresses throughout his book.
The Concepts of Biblical Theology by Dr. James Barr, while a lengthy read in some respects, contains a number of valuable points for the reader to consider. Barr is certainly not shy about engaging those with whom he has theological or methodological disagreement. Those interested in the discipline of biblical theology will find this book to be of great interest. It is certainly a work geared towards the scholarly community as well as Seminary students well versed in the subjects covered by Barr. As noted earlier, while not an easy read, Barr’s effort does provide the reader with a deep level of insight into the background of Old and New Testament theology, the methods used by a number of key scholars, and how the emergence of biblical theology as a whole is a necessary tool for the scholarly community to engage for the purpose of developing a more developed understanding of the biblical message. To that end, this is a book worth reading and working through and I do recommend it for Seminary students or those interested in this subject matter.
I received this book for free from Fortress Press for this review. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 : “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”
Barr begins his massive effort by noting “The very idea of biblical theology seems to hang uncertainly in the middle air, somewhere between actual exegesis and systematic theology.” Additionally, Barr asserts that the discipline of biblical theology is relatively new, rejecting suggestions that theologians such as John Calvin or Karl Barth actually practiced biblical theology. In fact, the entire first chapter contains Barr’s examination of how biblical theology as a term came into use with a lengthy discussion of how this theological approach differs from other elements of study such as the history of religion approach, philosophy, and natural theology. He does rightly note the methodology by which a good biblical theology approaches Scripture, namely the need that “biblical theology must be above all a theology of the entire Bible.” Barr uses a somewhat odd term, that of “pan-biblical theology” to describe this approach to viewing all of Scripture as the purview of biblical theology as opposed to treating the two testaments as containing separate theologies that do not interconnect. Even then, Barr expresses significant doubts that such an approach is possible under the guise of biblical theology or his “pan-biblical theology moniker.
Using these definitions and points of comparison as a building block of sorts, Barr next examines several manifestations as he calls them of Old Testament Theology including the “characteristics and problems of each.” For some who do not enjoy exploring the historical background of how theological positions came to be developed, this section could prove to be rather laborious reading. It is replete with valuable information and of course Barr’s honest opinion of the theologies developed by the scholars in question. While certainly not the most riveting reading one may encounter, it does provide some valuable background into how some of the major systems of Old Testament theology came into being which certainly plays well into Barr’s overall examination of biblical theology as a whole.
The chapter on Barr’s perspective of the difference between biblical theology and what he calls doctrinal theology to include fields of study such as dogmatic/systematic theology was quite interesting. Barr again references and engages the various approaches taken in the field of Old Testament theology he explored earlier in the book, further extracting how those theologies differ in approach from a more systematic approach to explicating and exegeting scripture. He makes a distinction between biblical theology and doctrinal theology, noting “Biblical theology has the Bible as its horizon: its source material is the biblical text, its subject is the theology which lies behind or is implied by the Bible, and its scope is determined by the meanings known and implied within the time and culture of the Bible.” Barr states in reference to doctrinal theology, “however much it works with the Bible and acknowledges the Bible as authoritative, is not primarily about the Bible: it is primarily about God and its horizon is God. Its task is to elucidate, explain, and make intelligible and consistent the regulative principles which influence or control the action and speech of the religious community.” For this reader, both statements seemed a bit contradictory given that theology in the aggregate, regardless of its disciplinary title, is about the study of God and that study of God should have as its base or foundation, the Word of God. It was somewhat unclear as to whether Barr is simply critiquing the current construct of both disciplines as they are currently being demonstrated in practice, or if he affirms that somehow biblical theology is concerned with the text while doctrinal theology, although focused on God, is only concerned with influence and controlling doctrinal stances apart from a solid approach to Scripture.
It is also readily apparent throughout this book that Barr is not a fan of the efforts of theologian Brevard Childs. The works and approach of Childs repeatedly comes up in this book as a point of seemingly how not to do theology, at least good biblical theology, in particular, good Old Testament theology. In fact, Barr devotes an entire chapter to critiquing the approach taken by Childs commenting “Professor Childs writes as if he was the only theologian in the world, or at least the only one among living biblical scholars. He uniquely knows what is and what is not theology. Thus he can sovereignly declare which approaches are theological or useful and which are not.” His critique of Childs, while perhaps valid on some accounts, seemed to be focused on his disagreement with certain minutia of Childs’ overall approach rather than investigating for the reader how to actually do biblical theology or why in the grander scheme of things, the perspective of Childs could be found wanting.
After plowing through this large and detailed examination by Barr of biblical theology, it is clear, at least in the mind of Barr, that biblical theology as a discipline has not been fully defined nor is there a seemingly clear consensus on behalf of scholars, at least those Barr has examined, on a clear path forward. While replete with excellent background information and valuable examinations of a number of theologians of days gone by, Barr’s effort seemed long on criticism and a bit short on a solid way forward for biblical theology as a valid approach to the study of Scripture. Despite all of the discussions presented in this book to include the often valid criticisms leveled by Barr as well as the suggestions he makes for a way forward, it is somewhat unclear as to where Barr sees biblical theology moving as a discipline. One thing is clear and that is Barr is passionate about the need for a developed and cogent biblical theological approach that differs from in part yet interacts with other theological disciplines. To that extent, this book successfully notes the need for biblical theology to makes its mark and the need for those who carry the banner of biblical theology to avoid the various pitfalls Barr addresses throughout his book.
The Concepts of Biblical Theology by Dr. James Barr, while a lengthy read in some respects, contains a number of valuable points for the reader to consider. Barr is certainly not shy about engaging those with whom he has theological or methodological disagreement. Those interested in the discipline of biblical theology will find this book to be of great interest. It is certainly a work geared towards the scholarly community as well as Seminary students well versed in the subjects covered by Barr. As noted earlier, while not an easy read, Barr’s effort does provide the reader with a deep level of insight into the background of Old and New Testament theology, the methods used by a number of key scholars, and how the emergence of biblical theology as a whole is a necessary tool for the scholarly community to engage for the purpose of developing a more developed understanding of the biblical message. To that end, this is a book worth reading and working through and I do recommend it for Seminary students or those interested in this subject matter.
I received this book for free from Fortress Press for this review. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 : “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”
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