Ryrie's Basic TheologyFrom the editor of the popular Ryrie Study Bible comes a systematic approach to Christian theology that will prove edifying to any class of theologian, be they pastor or plumber. In Basic Theology, Ryrie has taken the daunting topic of theology and created an even-handed introduction to and reference for a variety of major theological concerns, giving the reader a sturdy foothold for their faith and a powerful weapon against heresy and unfounded interpretations of God's Word. "Theology is for everyone. Indeed, everyone needs to be a theologian. In reality, everyone is a theologian—of one sort or another. And therein lies the problem…."—Charles C. Ryrie There is nothing wrong with being an amateur theologian or a professional theologian. There is everything wrong, however, with being an ignorant or sloppy theologian. As Christians, our thoughts about God need to coincide with what He's said about Himself in the Bible. The phrase "sound doctrine" that Paul used means healthy doctrine (e.g., 2 Timothy 4:3; Titus 1:9). Healthy doctrine or healthy theology is always expected to result in holy living. Written with a clear understanding of the Scriptures and an unpretentious style, Charles Ryrie's classic Basic Theology is a standard text for many Bible students and pastors. In fact, Ryrie's theology is required reading for a variety of seminary courses. The work's clear, thoughtful language and concise exposition of topics make Basic Theology an easy to understand introduction to systematic theology for the layperson. It also serves as a handy and compact reference for the theologian or scholar. This edition features 94 chapters arranged in outline style for easy reference. It also includes charts, definitions, scripture and subject indices to guide you to a clear and comprehensive picture of Ryrie's approach to systematic theology. Considerable attention is given to the dispensational view of the end times. Reading this book will help you begin to think about how God wants to conform you to the image of Christ. Designed with personal application in mind, Basic Theology will provide you with sound theology, which in turn produces holy living. | |
| Copyright | Copyright 1986, 1999 by Charles C. Ryrie All rights reserved. No part of this book may be reproduced in any form without permission in writing from the publisher, except in the case of brief quotations embodied in critical articles or reviews. All Scripture quotations, unless indicated, are taken from the New American Standard Bible, © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, and 1977, The Lockman Foundation, La Habra, Calif. Used by permission. Scripture quotations marked KJV are taken from the King James Version. Scripture quotations marked NIV are taken from the Holy Bible: New International Version®. NIV®. Copyright © 1973, 1978, 1984 International Bible Society. Used by permission of Zondervan Publishing House. All rights reserved. The "NIV" and "New International Version" trademarks are registered in the United States Patent and Trademark Office by International Bible Society. Use of either trademark requires permission of International Bible Society. |
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II. The Interpretive Ones
If our source material is so crucial, then we must be concerned how we approach and use it. Accurate theology rests on sound exegesis. Exegetical studies must be made before theological systematization, just as bricks have to be made before a building can be built.
A. The Necessity of Normal, Plain Interpretation
Though a more thorough discussion of hermeneutics will appear in section III, we need to state here the importance of normal interpretation as the basis for proper exegesis. In giving us the revelation of Himself, God desired to communicate, not obscure, the truth. So we approach the interpretation of the Bible presupposing the use of normal canons of interpretation. Remember that when symbols, parables, types, etc. are used they depend on an underlying literal sense for their very existence, and their interpretation must always be controlled by the concept that God communicates in a normal, plain, or literal manner. Ignoring this will result in the same kind of confused exegesis that characterized the patristic and medieval interpreters.
B. The Priority of the New Testament
All Scripture is inspired and profitable, but the New Testament has greater priority as the source of doctrine. Old Testament revelation was preparatory and partial, but New Testament revelation is climactic and complete. The doctrine of the Trinity, for instance, while allowed for in the Old Testament, was not revealed until the New Testament. Or, think how much difference exists between what is taught in the Old and New Testaments concerning atonement, justification, and resurrection. To say this is not to minimize what is taught in the Old Testament or to imply that it is any less inspired, but it is to say that in the progressive unfolding of God's revelation the Old Testament occupies a prior place chronologically and thus a preparatory and incomplete place theologically. Old Testament theology has its place, but it is incomplete without the contribution of New Testament truth.
C. The Legitimacy of Proof Texts
Liberals and Barthians have often criticized conservatives for using proof texts to substantiate their conclusions. Why do they complain? Simply because citing proof texts will lead to conservative, not liberal, conclusions. They charge it with being an illegitimate, unscholarly methodology, but it is no more illegitimate than footnotes are in a scholarly work!
To be sure, proof texts must be used properly, just as footnotes must be. They must actually be used to mean what they say; they must not be used out of context; they must not be used in part when the whole might change the meaning; and Old Testament proof texts particularly must not be forced to include truth that was only revealed later in the New Testament.
A. The Necessity of a System
The difference between exegesis and theology is the system used. Exegesis analyzes; theology correlates those analyses. Exegesis relates the meanings of texts; theology interrelates those meanings. The exegete strives to present the meaning of truth; the theologian, the system of truth. Theology's goal, whether biblical or systematic theology, is the systematization of the teachings under consideration.
B. The Limitations of a Theological System
In a word, the limitations of a theological system must coincide with the limitations of biblical revelation. In an effort to present a complete system, theologians are often tempted to fill in the gaps in the biblical evidence with logic or implications that may not be warranted.
Logic and implications do have their appropriate place. God's revelation is orderly and rational, so logic has a proper place in the scientific investigation of that revelation. When words are put together in sentences, those sentences take on implications that the theologian must try to understand.
However, when logic is used to create truth, as it were, then the theologian will be guilty of pushing his system beyond the limitations of biblical truth. Sometimes this is motivated by the desire to answer questions that the Scripture does not answer. In such cases (and there are a number of crucial ones in the Bible) the best answer is silence, not clever logic, or almost invisible implications, or wishful sentimentality. Examples of particularly tempting areas include sovereignty and responsibility, the extent of the Atonement, and the salvation of infants who die.
IV. The Personal Ones
One should also be able to presuppose certain matters about the student of theology.
A. He Must Believe
Of course unbelievers can write and study theology, but a believer has a dimension and perspective on the truth of God that no unbeliever can have. The deep things of God are taught by the Spirit, whom an unbeliever does not have (1 Cor. 2:10–16).
B. He Must Think
Ultimately the believer must try to think theologically. This involves thinking exegetically (to understand the precise meaning), thinking systematically (in order to correlate facts thoroughly), thinking critically (to evaluate the priority of the related evidence), and thinking synthetically (to combine and present the teaching as a whole).
Theology and exegesis should always interact. Exegesis does not provide all the answers; when there can legitimately be more than one exegetical option, theology will decide which to prefer. Some passages, for example, could seem to teach eternal security or not; one's theological system will make the decision. On the other hand, no theological system should be so hardened that it is not open to change or refinement from the insights of exegesis.
C. He Must Depend
Intellect alone does not make a theologian. If we believe in the reality of the teaching ministry of the Holy Spirit, then certainly this must be a factor in studying theology (John 16:12–15). The content of the Spirit's curriculum encompasses all the truth, focusing especially on the revelation of Christ Himself which is, of course, found in the Scriptures. To experience this will require a conscious attitude of dependence on the Spirit, which will be reflected in humility of mind and a diligent study of what the Spirit has taught others throughout history. Inductive Bible study is a beneficial way to study, but to do it only is to ignore the results of the work of others, and to do it always can be an inefficient repetition of what others have already done.
D. He Must Worship
Studying theology is no mere academic exercise, though it is that. It is an experience that changes, convicts, broadens, challenges, and ultimately leads to a deep reverence for God. Worship means to recognize the worth of the object worshiped. How can any mortal put his mind to the study of God and fail to increase his recognition of His worth?
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