GINDIRI THEOLOGICAL SEMINARY

(An Affiliate of the University of Jos)

SCHOOL OF POST GRADUATE STUDIES

COURSE TITLE:

OLD TESTAMENT THEMES

COURSE CODE:

CRS

ASSIGNMENT QUESTION:
History of Biblical Theology Eve of 21st Century till date
WRITTEN BY:

GTS/UJ/2022/PG/MDIV/0213
DADYIEL AMOS SANI

SUBMITTED TO:

Yohanna Ambima

DUE DATE:
!7th November, 2023
Table of contents

Abstract ……………………………………………………………..... …….

Introduction …………………………………………………………… …….

Definition of Terms …………………………………………………………

Origin of Biblical Theology …………………………………………. ………

The Theology of Jesus ………………………………………….. ……… …..

Theology of Paul ……………………………………………………………..

Theology of the early Christians …………………………………………….

Medieval Theology …………………………………………………………..

Reformation Period ………………………………………………………….

Conclusion ………………………………………………………………..
ABSTRACT

This work examined the history of Theology Eve of the 21 st Century till date. The researcher

adopted a historical approach using Secondary data or qualitative data to investigate the

various views on the topic in question. The researcher found that the history of Biblical Theology

is as old as God's dealings with the Children of Israelites down to the Reformation period.

Diverse debates on when the study of theology began. The researcher also discovered that

theology has been an old discipline. As such, the best approach to a topic of this kind is to start

with God's dealings with man right from inception. Which could only be found in the Bible. All

the facts on the history of theology have been from the Bible itself.
INTRODUCTION

When one is asked to discuss the history of Biblical theology, one is invited to interact

with the foundation of his belief. History is very important, especially when it has to do with

"Theology", and not any kind of theology but Biblical Theology. It is important because it tells

us who we are, where we came from, and where we are heading to. One must be careful as one

closely examines the history of Biblical Theology in the light of the 20th century. One’s desire is

that this assignment reawaken the zeal and reignite the fire for the knowledge of God and His

word.

Charles trace the history of Biblical theology to the Protestant Reformation (11). It would

be good to start any journey or discussion on the field of theology or Biblical theology from the

Bible itself. Most of us know something, about the history of Biblical theology. Those who grew

up going to church or Sunday school remember at least fragments of Christian history. Even non-

Christians who have grown up in a Christian-dominated area have encountered the history of

Biblical theology as part of the background of history. Paul, Augustine, the Trinity,

predestination, and the Reformation are rarely totally unfamiliar. Darek and William said: "This

is not simply a story of ignorant bigots fighting against intellectual progress, but of great minds

using all their intellectual resources to understand their faith, and shaping much of our culture

in the process" (1).

One way to study anything is to go back to its history. We cannot do theology of

any kind without digging deep into history. History is powerful. Anything we cannot trace its

history cannot be validated. We must have material of any sort that specifies the depth of the

topic in consideration. As the researcher considers the history of Biblical Theology, of the 21 st
Century till date, it gives the researcher an ample opportunity to interact with the past and learn

lessons which shall serve as a good ground for other researchers to thrive upon.

This assignment focuses on the History of Biblical Theology and considers different scholars

from different perspectives.

DEFINITION OF TERMS

THEOLOGY:

According to William and Darek, Theology means the systematic reflection on one’s faith. Also

Whenever Christians think about what they believe, they are, in a way, doing theology (2).

BIBLICAL THEOLOGY:

Is that branch of Exegetical Theology which deals with the process of the self-revelation of God

deposited in the Bible (Geerhardus 11).

HISTORY OF BIBLICAL THEOLOGY

ORIGIN:

There is a need for a background on where to begin the discourse on the "History of Biblical

Theology in the Eve of the 20th Century to date. One is forced or constrained because this study

is not just a general study or general history of any group of people or tribe, but the study of the

history of how people decided to know their faith and beliefs, and how others view it.
Scobie in his work “History of Biblical Theology” has this to say on the origin of Biblical

theology:

While some trace the origin of biblical theology to the Protestant

Reformation, and others to J. P. Gabbler’s 1797 address, 'An Oration on

the Proper Distinction between Biblical and Dogmatic Theology and the

Specific Objectives of Each', the fact is that the Christian church was

concerned from a very early date to articulate a 'biblical theology' in some

form. As far as is known, the actual term (theologia Biblica, Biblische

Theologie) was first used in the theology in the scriptures of the OT and

NT is much older (11).

We may argue that Biblical Theology has its roots in the Bible itself. The results of the salvation

story found in the Bible for example (Deuteronomy 26:7, Nehemiah 9:7-37), and also in the New

Testament (Acts 7; Hebrews 11), trace God's dealings and his covenant with His people. The Old

Testament provides us with a picture of the New Testament. Without the scriptures, Theology

becomes difficult if not impossible. For the researcher, the Bible is a good source for Biblical

Theology. Not only to know the history of theology but to know the history of what God has

done and still doing.

WHERE IT BEGINS

William and Darek consider the dealings of God with The Israelites as a perfect place to start any

meaningful discourse in the field of Theology and they have this to say: "It may seem odd to

begin a history of theology with the politics and customs of some small tribes living just east of

the Mediterranean about 1200. What does this have to do with Christianity? What does it have to
do with theology?” (William and Darrek 7). If we fail to start dealing with this topic from this

perspective, then we may lose a balanced ground on which to stand on our journey to the truth of

Theology. One is tempted to say that, every dealing of God with man denotes a sense of theology

for anyone who cares to understand such dealings. God revealed Himself to man in different

ways and perspectives. It is interesting to note that the whole Bible carries the story of God with

his people the Jews. For Darrek and William, with many others to start here is a plus. Jesus was

born a Jew, educated as a Jew, and his first followers were Jews, and as such we must give

attention to Judaism (Darek and William 7). They further exclaim how Jewish theology was

never systematic because it was more of a storytelling.

THE STUDY OF THEOLOGY IN THE TIME OF JESUS

It’s expedient for one to understand how theology was done during the time of Jesus. Jesus

Christ came to meet a form of theology that was more of a Jewish theology or the Old Testament

theology. He was able from the Old Testament Theology formulate his theology which gave rise

to the apostolic theology and now the New Testament theology. Theology is not a stagnant

discipline. As one considers God's revelation to be progressive, one also is careful not to get into

the fact that God's revelation is complete in Christ. According to Charles,

“There has been an evolution of theology from the apostolic theology to

the present age. The history of theological scholarship traces that

evolution through the several stages of its development. For the apostolic

age, it is necessary, first, to determine the environment and conditions

under which Jesus and His apostles studied theology and taught it to their

disciples. we have to consider: (1) the study of theology among the Jews
 in the time of Jesus ; (2) Jesus' study and teaching of theology; (3) the

study of theology by His apostles ; (4) education in the Greek and Koman

world ; (5) the study of theology by St. Paul and his Greek and Roman

disciples (3)

JEWS THEOLOGY IN THE TIME OF JESUS

Jewish Theology in the time of Jesus was the Theology of the Old Testament as interpreted and

applied by several religious parties. This was supplemented by the study of, the Apocryphal

Books, the Pseudepigrapha, consisting chiefly of apocalyptic writings, oral traditional doctrines,

and institutions. But all these were based on the Old Testament Scriptures. (Charles 3).

Primarily, the theology of the Jewish people during the time of Jesus Christ was purely the study

of the Old Testament writings at their disposal. There was a division also in the Jewish

theological framework. We have the Palestinian and the Alexandrian. One was more traditional

and the other more Greek mixed with Jewish thoughts. The major focus was oral traditions

passed on from one generation to another.

In Palestinian Theology there were two great parties: the Pharisees and the

Sadducees; besides a mystic sect called the Essenes, and a revolutionary

party called the Zealots. The Pharisees were the chief religious party

among the Jews in the time of Jesus. The Sadducees had little influence

among the people. The Zealots and the Essenes held with the Pharisees to

the authority of the traditional interpretation of the Scriptures. The

Pharisees subsequently committed this tradition to writing in the Mishna

and Talmud. Their ideal found expression in the saying ascribed to the
 Men of the Great Synagogue: Raise many disciples, and make a fence to

the Law. (Charles 4).

Well, in as much as we see the Pharisees differently from the New Testament, we owe them a

great deal of thanks for putting into writing the traditions into what we have today as the Talmud

and Mishna. They were the scholars of their time. If we seek to preserve God's word, we must

not shy away from writing the word in the language and understanding of the people of our

context.

The Sadducees were the aristocratic party, especially prominent in the

priesthood. They were chiefly interested in the institutions of religion; but

were indifferent to doctrine, which they minimized in scope and

importance. The Sadducees were not skeptical, but practical; they were

sacerdotalists and ceremonialists. They denied such doctrines as those of

the resurrection and angels, regarding them as insufficiently sustained by

the Old Testament, being found only in the later writings and those of

dubious canonicity. The doctrine of the resurrection has slight support in

the Old Testament save in Daniel. Continued existence may be proved

from Job, but not resurrection. The place of Daniel in the Canon at this

period was still dubious. The doctrine of angels was connected with

Persian doctrine and with the degradation of the heathen divinities.

(Charles 4)

These sects were more political than religious. They were a bit liberals in their approach and

thought. They had no time to spend in strict adherence to the teachings of the law. Even though
the doctrine of the resurrection had a small support from the Old Testament, some of these

doctrines were connected to the Persian period. The Zealots were more enthusiastic. Very

passionate in their dealings and wish to defend the truth of the scriptures.

The Essence was more mystic. They mixed the two. Part of Jewish thoughts and others that were

not Jewish. They were limited in their development of Theology. (Charles 6). Jesus encounters

all of these sects except the Essence. There was also the introduction of Greek philosophy.

Jewish Education at that time was a pure Old Testament and their interpretation. Part was in

synagogue, part was in the rabbinical schools. The Jews gave special attention to training their

children in the religion. Their parent also plays their part in training the children in the recitation

of the Shema and performance of religious rites and duties. Shema is the confession of faith. It

says

"Hear, Israel: Yahweh our God, Yahweh is One: and thou shall love Yahweh thy

God with all thine heart, and with all thy soul, and with all thy might. And these

words, which I command thee this day, shall be upon thy heart: and thou shalt

teach them diligently unto thy children, and shalt talk of them when thou sittest in

thine house, and when thou walks by the way, and when thou best down, and

when thou risest up. And thou shalt bind them for a sign upon thine hand, and

they shall be for frontlets between thine eyes. And thou sbait write them upon the

door-posts of thy house, and thy gates" (Charles 8).

This creed draws their attention to the oneness of God. It focuses on the fact that God is one. A

form of the Islamic Shahaddah. The roots of most Mon- theistic religions have their roots in

Christ.

JESUS' TEACHINGS AND THEOLOGY

Writers about Jesus focus on the divinity of Christ and less on his humanity. It is important to

understand his environment and his relation to that environment. (Charles 17). Jesus was a

worker in the wood and also a most famous Rabbi. Joseph was a wise man who understood the

Jewish tradition so well that he did not wish to make her a public disgrace. Jesus was a special

child. His parents would do their best to give him all that was required to make him the best child

of his time. That we saw when he was twelve. He was at the temple asking questions and being

answered. Jesus was familiar with the Old Testament so well that he could discuss and argue so

well with the greatest Rabbi of his time. There was no way Nicodemus a teacher of the law

would come to Jess if he had not seen the hand of God upon him. Jesus used the Rabbinical

logical method of argument implied rabbinical training. (Charles 22).

PAUL'S THEOLOGY

Apart from Peter and John, the next greatest apostle is the apostle Paul. The Apostle must have

had great influence from great men like Barnabas and Mark. Mark whose family house was one

of the early meeting points for the Church (60). Moreover, Charles considers him the greatest

theologian of the Christian Church, and his influence has been felt especially through his

writings. These are for the most part familiar letters to friends and beloved churches. As such

they preserve the substance of his teaching, and at the same time show how he varied his

method, adapting it to the particular case (60).

In the Historical Jesus Debate, there is this assertion that Jesus cannot considered a man of

history, but the apostle Paul could be seen as a historical figure whose theology should be

studied. Well, one is not doing a study on the historical Jesus at this point. The p is the fact that

the apostle Paul is a renowned figure whose theology is the major theology upon which every
New Testament Scholar builds. The way Charles describes Paul is excellent. This he points out

about his writings:

When one looks upon Christian Theology as a whole at the close

of the apostolic period, one sees added to the Old Testament a

considerable body of literature, which was gradually being

organized into a New Testament. In the formation of the New

Testament, the same three layers appear as in that of the Old

Testament. The fundamental Gospels correspond with the

fundamental Law; the Pauline Epistles correspond with the

Prophets; the other Epistles and the Apocalypse Correspond with

the Hagiographer or Writings of the Old Testament, in both cases a

more indefinite and irregular group (66).

The writings of the New Testament seems to be closely related to the theology of the apostle

Paul and the other apostle. Even though other apostles wrote powerfully, all reflect in a sense the

theology of the apostle. This theology has stood the test of time. One agrees with the fact that

this also should be considered closely as part of the History of Theology.

THEOLOGY IN THE SECOND CHRISTIAN CENTURY

The study of theology in this period was chiefly in the Greek and Roman Empires. Even though

we could still hear of the study of theology in the Semitic world under the Twelve and the

seventy little can be said about this historically (Charles 68). Christianity attracts the attention of

foreign students, especially Greek speakers. Most of the Christian teachers at this period were

Greek speakers. Christianity also became a new philosophy for the philosophers and many of
them wanted a thorough knowledge and teaching of God's word in a language they could

understand. Charles made this point clearer on how the Christian faith was so attractive and this

was his view:

Christianity began to attract the attention of students in the schools

of philosophy. Teachers of philosophy could no longer ignore it.

To meet their attacks or to answer their inquiries there was a need

for a body of apologists acquainted with both Christian doctrine

and Greek philosophy, and trained to plead, to persuade, and to

convict. There was also a need for Christian teachers qualified to

instruct converts from the philosophical schools, to prepare men of

the highest education for baptism, and to train them as teachers of

Christian theology or philosophy (70).

Since Philosophy was what was reigning at that time, it became clear that every serious person

would spend quality time seeking new knowledge. They were interested in newfound ideas or

knowledge. The question that thus arises is if Christianity is a philosophical region. Paul asked a

question. Where the philosophers of our time are ha not God made foolish their knowledge? ( ).

Apologetics was needed. People need to be trained on how to respond to the needs of the people.

There was also a need for teachers. People need to be trained on how to raise and prepare the

converts for Baptism.

Since the pursuit of wisdom was the order of the day. Gnosticism became an option for those

whose heart was much more interested in philosophy rather than the simplicity of the gospel of

Christ. The syncretic gospel became the point of contention. This is where the apostle Paul

insisted that the true gospel be preached. According to Charles, The fight between Judaism and
Christianity became more difficult than the conflict between Judaism and Heathenism (70).

Charles summarizes it this way:

“The war waged by the Christian Church in the second century with Gnosticism was even more

difficult than the conflict with Judaism or with heathenism. The necessity of battling for genuine

Christianity against the many spurious forms proposed by the Gnostics forced Christian writers

and teachers to appeal for authority to the traditions of the apostolic sees and to the apostolic

writings.”(70). what did the early apostles do when they were confronted with this huge menace?

They focused on the authoritative tradition and writings of the early disciples. They were to

refute the false teachers of their time. Paul told Titus in his epistle and he explicitly made it clear:

For there are many unruly and vain talkers and deceivers,

especially they of the circumcision: Whose mouths must be

stopped, who subvert whole houses, teaching things which they

ought not, for filthy lucre's sake. One of themselves, even a

prophet of their own, said, The Cretians are always liars, evil

beasts, slow bellies. This witness is true. Wherefore rebuke them

sharply, that they may be sound in the faith; Not giving heed to

Jewish fables, and commandments of men, that turn from the

truth. Unto the pure all things are pure: but unto them that are

defiled and unbelieving is nothing pure; but even their mind and

conscience is defiled. They profess that they know God; but in

works they deny him, being abominable, and disobedient, and unto

every good work reprobate.(Titus 1:10-16 KJV)

He further instructs Timothy on the reason why he left him at Ephesus which was to silence false
teachers. In the book of 1 Timothy 1:3-4, he gave him this instruction: "As I besought thee to

abide still at Ephesus, when I went into Macedonia, that thou mightiest charge some that they

teach no other doctrine, Neither give heed to fables and endless genealogies, which minister

questions, rather than godly edifying which is in faith: so do.” (KJV). This scenario of false

teachers and false gospel is real in our time. Many teachings contradict that the truth is the order

of the day. The reason is because people are not serious about their life.

THE EARLY AND MEDIEVAL PERIOD

During this period, the Church faced a very huge problem. The problem of diversity and unity. In

doing theology, according to Scobie, How do we formulate our beliefs and counter what is false

teaching? (11). this problem looms to this day. Macus suggested the rejection of the Old

Testament and holding unto the Gospel. His view was rejected.

Ireneaus (late 2nd Century), presented some profound solutions to the challenge posed by

Macus. He defended the fourfold Gospel as inspired by the one Spirit, and could well be

regarded as the first biblical theologian. In countering the gnostic challenge he sought to develop

a Christian understanding of the OT integrated with a consistent interpretation of the Gospels and

epistles, an understanding that was in turn integrated with `the rule of faith' preserved in those

churches that claimed direct succession from the apostles (Scobie 12)

THE REFORMATION PERIOD

The reformation appeals to the teaching of Scripture alone (sola Scriptura) against centuries of

Church tradition and consequently led to a form of Biblical Theology. According to Scobie,

Martin Luther (1483-1546) scrutinized the church's beliefs and practices in the light of Scripture.
In general, he rejected allegorization and emphasized the grammatical and literal sense, and he

addressed the diversity of the Bible by taking `justification by faith' as his key hermeneutical

concept. He focused on those books that `show Christ', and questioned John Calvin (1509-64)

regarding Scripture as the supreme authority for Christian belief. Both in his Institutes of the

Christian Religion and in his biblical commentaries he sought to ground the faith of the church in

the Bible more comprehensively and systematically than Luther did, attempting to do justice to

the full range of biblical material. While the supreme revelation is found in the NT, Christ is

revealed in the OT also. Faith is essential for the interpretation of Scripture and its truth is

conveyed to believers by the 'internal testimony of the Holy Spirit'. Thus while Calvin was, by

modern definition, a dogmatic theologian, in many ways, he can be seen as the initiator of a truly

biblical theology (Sobie 13).

These reformers were clear about their positions and the basis for Biblical Theology. The Bible

for them is the sole manual upon which every theological dispute is built upon. It was the

liberating force for the Church, which for long hung on traditions and other dogmas which hold

and do not hold any weight. To do Biblical Theology outside the scriptures is to invite confusion

and heresy to the church. Because of this great breakthrough in the Christian faith, many became

interested in studying theology. People's focus turned to this area and the light that dawned on

many spread quickly to different parts of Europe. Should we conclude that Theology began here?

To stop here is a great misconception. As theology bean with God’s creation.

CONCLUSION

Theology started with God and ended with God. We cannot say this is the exact history of

theology. But from this research work, one was able to understand that any knowledge about

God in relation to his creation constitute the history of theology and had the Bible as its source.
God’s dealing with the Israelites is the foundation. They were the people who made us

understand more about God-even though we could see Him in creation and His dealing with the

Patriarch, yet He was crystal clear with the children of Israelite form the basic foundation upon

all theological thoughts centers on.

Jesus Christ also served also become a major figure in the history of bible Theology. Since Jesus

told his disciples to know that He was the same with the father- he called them into a deep

theological reflection about another manifestation of God.

Paul the apostles and the early disciples also constitutes a basis upon which theological thought

can be formed and build upon. As such this work examined closely the theologies of these

central figures in the scripture and understood that there won’t be any reasonable journey into

history without considering these figures in place.

 Works Cited

Briggs, Augustus. History of Theology, London: Duckworth & Co, 1938.Print.

Charles, Scobie. “History of Biblical Theology.” In New Dictionary of Biblical Theology, edited

By T Desmond Alexander and Brain S. Rosner, Downers Grove: Intervarsity, 2000.

Print.

Darek and Placher. History of Christian Theology, Kentucky: John Knox Press, 2013. Print.

Geerhardus, Vos. Theology Proper, Grand Rapid: Lexman Press, 1910.Print.