The Idea of Biblical Theology as a Science and as a Theological Discipline

Mr. President and Gentlemen of the Board of Directors : It is with no little hesitation that I enter upon the work to which you have called me and to-day more formally introduced me. In reaching the conclusion that it was my duty to accept the call with which you had honored me, I was keenly alive to the incongruity of my name being associated in the remotest manner with the names of those illustrious men through whom God has glorified Himself in this institution. Some of those at whose feet I used to sit while a student here, are fallen asleep ; a smaller number remain until now. The memory of the former as well as the presence of the latter make me realize my weakness even more profoundly than the inherent difficulty of the duties I shall have to discharge. While, however, on the one hand, there is something in these associations that might well fill me with misgivings at this moment, I shall not endeavor to conceal that on the other hand they are to me a source of inspiration. In view of my own insufficiency I rejoice all the more in having behind and around me this cloud of witnesses. I am thoroughly convinced that in no other place or environment could the sacred influences of the past be brought to bear upon me with a purer and mightier impulse to strengthen and inspire me than here. The pledge to which I have just sub4 The Idea of Biblical Theology scribed is itself a symbol of this continuity between the past and the future ; and I feel that it will act upon me^ not merely by outward restraint, but with an inwardly constraining power, being a privilege as well as an obligation. Although not a new study, yet Biblical Theology is. a new chair, in this Seminary ; and this fact has determined the choice of the subject on which I purpose to address you. Under ordinary circumstances, the treatment of some special subject of investigation would have been more appropriate, and perhaps more interesting to you, than a discussion of general principles. But Biblical Theology being a recent arrival in the Seminary curriculum and having been entrusted to my special care and keeping, I consider it my duty to introduce ta you this branch of theological science, and to describe, in general terms at least, its nature and the manner in which I hope to teach it.

This is all the more necessary because of the wide divergence of opinion in various quarters concerning the standing of this newest accession to the circle of sacred studies. Some have lauded her to the skies as. the ideal of scientific theology, in such extravagant terms as to reflect seriously upon the character of her sisters of greater age and longer standing. Others look upon the new-comer with suspicion, or even openly dispute her right to a place in the theological family. We certainly owe it to her and to ourselves to form a well-grounded and intelligent judgment on this question. I hope that what I shall say will in some degree shed light on the points at issue, and enable you to judge impartially and in accordance with the facts of the case. As a Scte7ice a?id as a Theological Discipline. 5 THE IDEA OF BIBLICAL THEOLOGY AS A SCIENCE AND Every discussion of what is to be understood by Biblical Theology ought to proceed from a clear understanding of what Theology is in general. Etymology, in many cases a safer guide than a priori constructions, tells us that Theology is kiiowledge co7icerning God, and this primitive definition is fully supported by encyclopaedic principles. Only when making Theology knowledge concerning God do we have the right to call it a separate science. Sciences are not formed at haphazard, but according to an objective principle of division. As in general science is bound by its object and must let itself be shaped by reality ; so likewise the classification of sciences, the relation of the various members in the body of universal knowledge, has to follow the great lines by which God has mapped out the immense field of the universe. The title of a certain amount of knowledge to be called a separate science depends on its reference to such a separate and specific object as is marked off by these God-drawn lines of distinction. We speak of a science of Biology, because God has made the phenomena of life distinct from those of inorganic being. Now, from this point of view we must say that no science has a clearer title to separate existence than Theology. Between God as the Creator and all other things as created the distinction is absolute. There is not another such gulf within the universe. God, as distinct from the creature, is the only legitimate object of Theology.

It will be seen, however, on a moment's reflection, that Theology is not merely distinguished from the other 6 The Idea of Biblical Theology sciences by its object, but that it also sustains an altogether unique relation to this object, for which no strict analogy can be found elsewhere. In all the other sciences man is the one who of himself takes the first step in approaching the objective world, in subjecting it to his scrutiny, in compelling it to submit to his experiments— in a word, man is the one who proceeds actively to make nature reveal her facts and her laws. In Theology this relation between the subject and object is reversed. Here it is God who takes the first step to approach man for the purpose of disclosing His nature, nay, who creates man in order that He may have a finite mind able to receive the knowledge of His infinite perfections. …