Reformed Systematic Theology will be a total of four volumes that plans to summarize the historical theology of the Reformed tradition “an accessible and comprehensive approach that is biblical, doctrinal, experiential, and practical.” Recognizing Christian theology as a system of about eight major loci, this first volume explores the first two: prolegomena, the doctrine of revelation, and theology proper, the character and attributes of God. Each of the two parts, with the doctrine of God the larger of the two, has an analytical outline and is divided into two or three sections, then further divided into chapters—most of which are between 15 to 30 pages—for a total of 55 chapters across 1,157 pages, not including the bibliography, and the Scripture and general indices.
“We believe that the experiential application of doctrine is paramount for doing good systematic theology. Systematic Theology should minister to the whole person,” write Beeke and Smalley. “We hope that this work will help prepare God’s servants to nurture spiritual knowledge and saving faith in God’s people according to the riches of Christ. We aim not only to educate you as the reader, but also to edify you and to equip you to tell others the wonders of our God.”
The fruit of these scholars’ work succeeds with a balance of Scriptural references and exposition, historiographic survey of every period in Church history, and practical application. They clearly ventured to produce a systematic theology that would not simply equip readers with information and to fill our heads with knowledge, but to show how every category of Scripture is demonstrably and profoundly practical for the Christian life. This is observed in the organization of each chapter, which usually ends with a section on practical application of its information, and each chapter is capped with a Psalm or hymn lyric appropriate to the topic, as well as numerous “Questions for Meditation or Discussion” and “Questions for Deeper Reflection.” One clear example of the priority of practical application can be seen right in the table of contents, where in their prolegomena the authors follow six consecutive chapters on distinct “Properties of the Written Word” with a whole separate chapter entitled “Applied Revelation for Practical Fruit.”
The authors historiographically mine the depths of the patrimony of orthodoxy we inherit from every period of church history, from the patristic period and its creeds, through the medieval period, through the various traditions and confessions spawned out of the Reformation, even interacting with numerous scholars outside the mainstream and in heterodox or cult systems. They provide Greek and Hebrew exegesis as well as Latin terms where appropriate and helpful. Their frequent quotations of many Puritan teachers both prominent and obscure reveal a telescopic glimpse into an entire galaxy in the corner of the theological universe that comprises just the 17th-century Puritan tradition—as most readers would expect, given Joel Beeke’s expertise in the Puritans. As much as he quotes Puritan writers, the lucida in the constellation of authors is always God himself.
Drs. Beeke and Smalley show that there is real-life application in every single topic that Scripture teaches, often in surprising and unexpected connections that one might never have thought of before. Volume 1 covers so much, it seems unfair and preferential here to examine the details of any one category to the neglect of any other. Their systematic theology is profoundly pastoral, and the passion for God’s truth permeates the entire text, making it never a dry or abstruse read, sometimes instantiating objective doctrine with their own subjective stories.
If anything remotely critical could be said, it might be that some concepts were touched on but their attendant controversies were not always mentioned. For example, the authors decided to treat angelology and demonology—the doctrines of angels and demons—in the locus of theology proper, yet in that treatment they left untouched the meaning of “the sons of God” in Genesis 6:4. They explain, “The topic of angels could be considered under the doctrine of creation, and often is so treated in systematic theology. Likewise, the topic of demons could be treated under the doctrines of sin (the fall) or salvation (spiritual warfare). However … we take up the study of angels and demons under the doctrine of God, for divine providence has no instruments mightier than the angels, and God’s purposes have no enemies greater than Satan and his demons” (1109).
Continuing, they write, “A sixth term for angels is ‘sons of God.’ The Hebraic expression ‘sons of …’ need not indicate fatherhood or adoption, but may express the dominant characteristic of these creatures: angels dwell with God, reflect his glory, and do his will” (1113). As a footnote to “sons of God,” the authors cite Job 1:6, 2:1 and 38:7, and in the same passage when defining and organizing the nature of angels, they mention, “Unlike mankind and animals, angels are asexual beings. Christ said that after the resurrection, men ‘neither marry, nor are given in marriage, but are as the angels of God in heaven’ (Matt. 22:30; cf. Mark 12:25). Angels cannot reproduce themselves, and they do not have the relations of husband-wife or parent-child with each other” (1115). Similarly for demons: “… what is true about the ‘essential properties’ of angels pertains to demons as well, as William Gouge observed. Demons are immaterial, invisible, asexual, and immortal spirits” (1137).
The meaning of the phrase “the sons of God” found in Genesis 6:4 has been variously discussed in church history. Some have cross-referenced “the sons of God” in Genesis 6:4 with the occurrence of the same Hebrew words in Job, cited by Beeke and Smalley in their footnote. Yet Beeke and Smalley do not discuss that possible cross-reference. For many Reformed exegetes, it might well have been an outlandish interpretation of Genesis 6 that supernatural beings came to earth and copulated with corporeal women in order to bastardize the human race by procreating mutant progeny and thwart God’s redemptive project for humanity since there is no salvation plan for angels. Be that as it may, given their discussion of angels and demons as “the sons of God” and as being “asexual,” it might have been fitting to deal with this currently somewhat popular theory of demonic-human procreation. But if the lack of speculation about angelic and demonic virility is the only shortcoming in the book that can be found, then the entire tome stands as a thoroughgoing treatment of the doctrine of revelation and the doctrine of God.
Peter Benyola is a blogger who writes about theology, philosophy, and science fiction at www.Benyola.net.
