Book Reviews -- By: Anonymous

Journal: Westminster Theological Journal
Volume: WTJ 42:2 (Spring 1980)
Article: Book Reviews
Author: Anonymous


Book Reviews

W. Ward Gasque, William Stanford Lasor, eds., Scripture, Tradition, and Interpretation. Essays Presented to Evert F. Harrison by his Students and Colleagues in Honor of his Seventy-Fifth Birthday. Grand Rapids: William B. Eerdmans Pub. Co., 1978. x, 331. $12.95.

This Festschrift for Evert F. Harrison is as broad in its scope as are his interests and publications. Divided into three main sections, scripture, tradition and interpretation, the nineteen articles cover themes as diverse as “On ‘Q’ and the Cross” and “The Role of Women in the Church and Home” with a hefty offering on biblical authority, the doctrine of Scripture, inspiration and hermeneutics.

I. Scripture

With his usual erudition and clarity, Geoffrey W. Bromiley informatively elucidates the topic “Authority and Scripture” (9–26). Following a lexical and theological investigation of the topic in the NT, he traces its development in the history of the church, sketching the various positions which have been taken on the question of the locus of authority for Christians: God in Christ through the apostles, through the apostolic word and unwritten tradition, through the apostolic word and the church, through the apostolic word alone, through a papally inerrant interpretation of the apostolic word, through reason, through a consensus interpretation of Scripture, through religious experience and through the word of God revealed, written and preached. He concludes by advocating a position similar to Barth’s: God’s authority is his Word incarnate in Christ, revealed in scripture and proclaimed in the church. Scripture reveals the Word incarnate and stands over the church. Helpful though his treatment is, it does little to answer the question of the exact nature or character of Scripture’s authority.

Charles E. Carlston (“On ‘Q’ and the Cross,” 27–33) investigates the employment of the theology and motif of the figure of Wisdom by some early Christians as a means by which to interpret and express the pattern of Christ’s heavenly origin, descent, rejection and return to heaven. The apparently a-historical Wisdom Christology of Q should be seen in terms

of Jesus’ reply to John’s disciples (Luke 7:35) and the Son of Man sayings. In the former reference, Jesus is Wisdom’s disciple, and, therefore, Wisdom is personal. In the second reference, Jesus is equated with Divine Wisdom. So the Son of Man sayings, even if a late stage in the development of the tradition behind Q, are “a partial corrective to a totally non-historical understanding of Jesus as well as to any theology that would leave open the possibility of Wis...

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