Book Review: God’s Mediators

God’s Mediators
Andrew S. Malone
IVP Academic, 2017. 230pp.

It should go without saying that one of the more complex and difficult strands to pull out and discuss throughout the course of the biblical canon is that of the intersections between the cultic liturgies of the Mosaic Law and the unique challenges to the assumptions of those under the Mosaic Law when it comes to the New Covenant and the Gospel of Jesus Christ. It is not for nothing that denominational and doctrinal divisions exist solely on the basis of how one parses these relationships: dispensationalism for those who seek to make a clean break and separation, supersessionism for those who seek the advance the New at the expense of the Old, Covenant Theology for a more holistic approach, and N.T. Wright’s New Perspective of Paul for another, but more nuanced, holistic engagement.

Gods MediatorsI say that to point out that I think Andrew S. Malone is jumping into far deeper waters than the tools he allots himself allows. In this latest edition to the New Studies in Biblical Theology (edited by D.A. Carson of Trinity Evangelical Divinity School), Malone seeks to peruse the canon of the Scriptures with the aim of developing, as he says, a biblical theology of priesthood. While his attempt is admirable, what he has actually succeeded in doing is revealing the precise limits of “biblical theology” (as deployed by Carson, et al.) and some of its more hidden biases, leading God’s Mediators to be less an insightful tool than a more elaborate bibliography.

The Limitations of the Biblical Theology Approach

I will be free to admit that I find even the term “biblical” theology to be more than a little jarring. Looking at the history of modern theology, one sees “biblical” theology emerging as an opposition and response to various trends in historical-critical and postmodern theological methods (like how Greg Boyd’s “theological interpretation of Scripture” attempts much the same thing; just with Open Theism). In short, for as much as historical-critical (et al.) methods are “modern” in that they represent a fairly-recent foray into particular concerns (origins, historiography, etc.) that the vast majority of Church history found uninteresting, so to are reactionary methods, like “biblical” theology, “modern” in that they begin with an opposition, rather than an affirmation.

This isn’t to say that there isn’t some value to biblical theology as it is. There are merits to its methods. In the previous entry of the NSBTPreaching in the New Testament by Jonathan I. Griffiths (which I reviewed on this site), I found plenty of useful biblical-exegetical nuggets, engagement with Greek texts, and the like to find the volume useful. Focusing in on a (surprisingly) rare topic in the Scriptures such as “preaching” serves as a word-study on the complexities and nuances of that topic. Biblical theology ought never be the main course, since it tends to lead us to overviews and exegetical insight rather than Christian discipleship; but it serves as a useful tool to highlight some of the more complicated miscellany of the Scriptures.

Malone makes two main errors that plague the entirety of his work here. The first is, like those who wish to substitute “biblical” counseling in place of “Christian” counseling, Malone mistakes biblical theology as being the same thing as “theology that is biblical,” and, so doing, places his kind of work on a pedestal of objectivity and scholarship that it simply cannot sustain. The second is that his subject matter is just not amenable to this kind of method: the various lines of priesthood, Old Testament sacrificial systems, Christ’s high priestly role, the priesthood of Israel and the Church, are just far too intricate and far too intertwined for biblical theology to even be successful in un-weaving them.

Sacraments? Anyone?

One of the glaring oversights of this biblical theology project is, unsurprisingly, its lack of any nuanced engagement with sacramental views of the priesthood. Malone attempts to  bypass denominational / doctrinal disputes on this matter by setting up the method of his survey as a biblical theology, but, like any attempted neutrality, all this serves to accomplish is to allow his own doctrinal presumptions show up in his selective reading of the text. For a survey attempting some broad biblical consensus on the nature of priests and the priesthood in the Scriptures, views on priesthood as diverse as that of the Catholics, Anglicans, Orthodox, Presbyterians, and Lutherans are surprisingly absent. As such, passages classically considered within the purview of Christ’s high priesthood, like His Baptism or the Last Supper, and discussed typologically with relation to the sacraments are wholly disregarded.

An especially clear example of this is when Malone addresses the topic of Adam’s priesthood. In the background of his discussion, Malone has already brought certain presumptions on how the high priesthood functions — it defines the holy, allows the people to approach the presence of God, teaches the definitions of holiness (= ethics) — and then re-reads those terms into Adam’s role before God as the imago Dei. Whatever his reasons for beginning the discussion of priests in Exodus, we must observe that there are plenty of creational theologians who think that this discussion must begin instead with Genesis; that is, thinking of Adam as a pre-type of Aaron is wrongheaded, instead we must think of Aaron as some kind of Adam. This is the precise case that Alexander Schmemann makes in For the Life of the World, representing the Eastern Orthodox view on Eucharist, Creation, and the priesthood. That Malone thinks the high priesthood rightly begins with Aaron reveals already his assumptions.

Andrew S Malone

Here we see again the shortfalls of biblical theology on a subject such as priest(hood): for one, how one defines and reads priest(hood) is often already pre-determined by their doctrinal presuppositions. Whether or not one is reading the Bible to source such a survey is almost a moot point: a Catholic or Orthodox reader would see priesthood as a foreground interpreting Eucharistic moments in the text and one who rejects their view on sacraments out-of-hand can all-too-easily ignore such a reading altogether. It is not a neutral or objective view that discounts entire Christian traditions just because it takes for granted the superiority of its own hermeneutic; this is the definition of a biased method.

Abstracted Conclusions, Abstracted Discipleship

Of course, one could argue that a “biblical theology” hopes to deal with just the text, rather than historic receptions of said text or traditional typologies of the text, and that, as a result, ignoring the sacramental conversation or the high church concerns implicit in the understanding of “priest / priesthood” is part of the point. But even if we dismiss sacramental theology’s unique perspective on these terms (which is a modern tendency in theology), even if we dismiss potential verses and situations where we might be able to see the priest(hood) in action that we would have otherwise missed on these grounds, there are still glaring omissions present in Malone’s survey.

These omissions are obvious enough in the read-through, but nowhere do they present themselves with more clarity than in his closing chapter, for “applications.” Here, Malone presents a smattering of unconvincingly-serious discussions on the ends of such a study: a few thoughts on why the priesthood of all believers is important, some offhand suggestions for future exegesis (and his suggestion here to avoid “minimizing” the term priest(hood) is valid; I wish he too had followed through!), and, in an excruciatingly anticlimactic manner, an admonition against the present usage of the term “priest” for certain denominations’ ministers.

These “applications” are all-too-abstract. They are like when the pastor concludes his sermon saying “Now, all you need to do is believe this thing.” That is not an application; it is a doctrinal exhortation. An application would be “Now, here is how you do this thing.” Just as faithful preaching must call its congregation to the practical, concrete acts of the Kingdom, so too faithful theology ought to call its reader to practical, concrete acts. What is particularly surprising about this is that the ministry of the priest(hood) is one of the most action-ed ministry roles in the Bible.

In other words, Malone skips over the vast bulk of Leviticus, the formal washings and cleansings, the offerings, the sacrifices, etc.; in short, he skips over all of the explicit action-ed activities of the priest(hood)’s ministry, the very actions that constitute its proper functioning! Instead, Malone focuses on the preaching-teaching, judging-discerning roles of the priest(hood), roles present in Exodus, for sure, but not emphasized until Ezra’s post-exilic priesthood and the later Second Temple Judaism. This abstracting of the priest(hood)s’ role from their embodied actions results in abstracted conclusions and abstracted discipleship. These conclusions are frustrating, especially given how necessary a renewed vision of the Church qua priesthood of all believers is needed for counteracting a secularized (=demythologized, =disenchanted) world.

Final Thoughts

Ignoring the hermeneutical contributions of a large portion of the Church is lamentable, problematic, and paradigmatic of the problems inherent to biblical theology. But ignoring the cultic acts of the priests and Levites themselves in order to focus on their roles as teachers, like setting up Aaron as the paradigmatic priest without allowing for a creational precedent, is disingenuous to the task of biblical theology itself. One of my disappointments with this work as I began reading it was that it was more of a survey than a monograph; one of my disappointments upon finishing it was that it was not even an effective one.

All being said, I found Malone’s work to be more fraught with inconsistencies than the sort of nuanced and advanced scholarship one hopes from a more-established series like NSBT. In conversations with others who found this addition to be more than lacking, the consensus was that the series has been stalling for some time (those who have attended TEDS suggested that D.A. Carson is spending too much time on his commentaries of the Johannine letters), and this volume certainly speaks to the NSBT‘s need for a renewed vision.

At best, God’s Mediators provides a worthwhile bibliography for writers interested in pursuing the subject further, along with some conservative evangelical approaches to priest(hood); at worst, it presents itself as a solid biblical theology without spending time with some of these texts’ hardest denominational fights and without investing energy into these texts’ most complex (yet rewarding) sequences (namely, the priestly-Levitical cultic actions). If anything, Malone’s work here shows that there is still yet much ground to cover even in proposing basic readings for Exodus and Leviticus’ priestly texts, let alone dealing with the major themes of priest(hood) throughout the entirety of the Scriptures.

I would like to thank InterVarsity Press for sending me a review copy of this work. As with all these reviews, I was not required to write a good review, and all the opinions expressed within are my own.

 

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Book Review: Preaching in the New Testament

Luther Preaching.jpg
Hugo Vogel, Martin Luther Preaches in Wartburg (19th century)

Preaching in the New Testament
Jonathan I. Griffiths
InterVarsity Press, 2017. 152 pp.

Preaching, of all the various pieces of Christian liturgical practice, is maybe the one that we think the least about theologically. The works out there devoted to discussing preaching from a matter of practice, of course, are dime-a-dozen, and there are many writings discussing the preaching style of some of Christianity’s most famous preachers (re: Luther, Calvin, Wesley, Spurgeon, M-L Jones, etc.). But to hear the act and purpose of preaching qua preaching discussed is a novel and worthy exercise.

Griffiths’ study is a solid foundational work for dealing with a wide variety of questions that arise when thinking about the concept of “preaching” and “the preacher”: What makes preaching distinct from teaching? Who can / cannot preach*? What are the appropriate / inappropriate occasions for preaching? Griffiths admirably resists the urge to follow a wide variety of loose ends and rabbit holes in order to set certain base standards of the Preaching in the New Testament.jpgconcept of preaching.

The monograph is short and to-the-point, with a quick overview of key Greek terms and some discussion of the differences between “semi-technical” terms for preaching proper and less formal terms for general communication. Here Griffiths avoids over-indulging in Greek word-study while setting a solid context for the rest of the work’s observation of specific instances of those terms. I did find myself hungering for a little more Greco-Roman hermeneutics to ground those word-ideas, but given the New Studies in Biblical Theology‘s value for accessibility I know that I am asking for something beyond the bounds of the work.

Griffiths work shines the best as he jumps into the exegesis of various New Testament texts, especially when he gets to the Epistle to the Hebrews and its sermonic structure. With thoughtful attention, he pulls out of each text various key implications regarding preachers and preaching-acts. Some of these claims are fairly self-evident to the task of modern preaching (i.e. they serve to instruct God’s people, to exhort, to teach from the Scriptures, etc.); but, of course, Griffiths goal was never to tear down the common evangelical assumptions but, instead, to question whether they hold Scriptural weight or not.

 

There are two particularly interesting claims Griffiths puts before the reader in his conclusion that are worth ruminating on:

The first point that Griffiths drives home time and again is the importance of the anointing of preachers for the work of preaching. By carefully drawing out the distinctions between formal preaching and other, as he calls them, “word ministries,” Griffiths is able to observe the Scriptural importance given to the anointing of preachers for ministry. He does not linger too long upon the topic, since he would quickly run aground on the reefs of ecclesiological distinctions (i.e. presbyteries ordaining preachers versus bishops ordaining preachers versus congregations ordaining preachers), but he does so with enough biblical grounds and theological argument to sustain the idea that “lone wolf” preaching is unbiblical. The claim is a hard one, especially for the North American church (Griffiths is Canadian) and its propensity for pastor-founded independent churches. The idea that preachers must be called is not new, of course, but it is a bold statement in the theological milieu of today, where preachers are more and more likely to “call” themselves rather than allow a local church body call them.

The second point worth further notice is Griffith’s emphasis on the spiritual nature of the preached word. Time and again he reminds the reader using the Scriptures (especially Hebrews) that it is God who speaks in the preached Word, not simply the man who has been anointed preacher. Griffiths says this explicitly near the end of the work:

When authentic, faithful Christian preaching of the biblical word takes place, that preaching constitutes a true proclamation of the word of God that enables God’s own voice to be heard.

One would almost say that this is a nigh-sacramental view of preaching, although I doubt Griffiths’ tradition (or most traditions, for that matter) would be comfortable with that usage of the term. Still, it bears much resemblance to how most Christians view baptism and the eucharist: they are, rightly, works of God, works of Grace, that He works in the believer actively through His agents (i.e. the officiant). In the magisterial traditions of the Reformation (Lutheran and Calvinist) as well as in the high-church traditions (Catholic, Orthodox, Anglican), the regular confession is that God is present (in some fashion) in the performance of these acts. For Griffiths, God is actually present and speaking in the act of preaching.

Of course, a question could be proffered as to what would account for preaching that does not fit the given standard, just as the question is proffered regarding the sacraments. For baptism and communion, most Christians would agree that they are legitimate even if the sacramental agent is deficient in some manner (hence why the early Reformers refused to baptize converts from Catholicism). Clearly, Griffiths does think that there are situations in which the preaching of God’s Word is not “authentic,” but he does not precisely provide us with such a rubric. An attempt to sort out what does and does not constitute the “authentic” act of Christian preaching would be a very interesting study.

 

Altogether, Griffiths provides useful exegetical engagements with the New Testament to remind the evangelical what he or she already believes regarding preaching (i.e. that it is a ministry of God’s Word, that it serves to exhort and encourage the body of Christ in the Truths of God, etc.) while also pointing to several less-recognized truths of preaching (mainly, that it is a ministry of authorized / anointed leaders, and that in it God actually speaks to His people). I find myself wondering if there are more critical questions that could be asked regarding the act of preaching, and wondering the limits of various terms (such as what constitutes the “authentic” preaching-act, see above), but the work stands on its own as a solid, reasoned example of exegetical theology. It is a useful “step back” from our typical assumptions of preaching in order to re-examine the Scriptural bases for the preaching-act itself.

I would like to thank InterVarsity Press for sending me a review copy of this work. As with all these reviews, I was not required to write a good review, and all the opinions expressed within are my own.

*Griffiths graciously brackets the topic of women in ministry for the purposes of his discussion. He marks it once, near the beginning, as a topic that could be discussed from this work, but he does not muddy the waters by stepping into another discussion. As it stands, I think his work could be useful for both complementarian and egalitarian theologians.