The Character of Theology: An Introduction to Its Nature, Task, and Purpose

by John R. Franke

Theology done in today's context is strikingly different from past evangelical approaches. In this new project John Franke, writing with our postmodern world in mind, reflects these directions. He offers an introduction to theology that covers the usual territory, but does so attuned to today's ecclesial and cultural context.

In contradistinction to more traditional works,

- critiques traditional evangelical theological conceptions
- emphasizes the "local" nature of theology
- engages the postmodern context
- contrasts conservative and postconservative approaches
- interacts with the broader faith community

Sure to provoke intense discussion, The Character of Theology will help Christians to be faithful in a world in which the spiritual and intellectual landscape is ever changing.

Genres: Theology, Philosophy

206 pages, Paperback

First published July 1, 2005

About the author

John R. Franke is a Christian theologian and Theologian in Residence at First Presbyterian Church of Allentown, PA. He was the Lester and Kay Clemens Professor of Missional Theology at Biblical Seminary in Hatfield, PA until 2011. Franke received a BA from Nyack College, an MA from Biblical Theological Seminary, studied at Drew University, and received his D.Phil. from the University of Oxford where he studied with Alister McGrath.

Franke has associated himself with the missional church and Emerging church (EC) movements, having given talks and presentations at various EC conferences. His theology tends to be regarded as postmodern and postconservative.

Reviews

[Dr Bruce · Rating 5 out of 5]

Franke, John. The Character of Theology. Grand Rapids: Baker Academic, 2005.


John R. Franke is a Christian theologian, and was the Lester and Kay Clemens Professor of Missional Theology at Biblical Seminary in Hatfield, PA until 2011. Franke received a BA from Nyack College, an MA from Biblical Theological Seminary, studied at Drew University, and received his D.Phil. from the University of Oxford. He is the coauthor of Beyond Foundationalism: Shaping Theology in a Postmodern Context. Franke was the editor of Joshua, Judges, Ruth, 1-2 Samuel in the Ancient Christian Commentary on Scripture Series. Franke writes this work addressing the need for an examination and clarification of theological method from a postmodern perspective, while noting that he does not adhere to all of the claims of postmodernity. Franke identifies with the Emerging Church Movement, and in the forward expresses the following concerning his intended audience: “It is also intended to be more accessible to beginning theology students in college and seminary courses as well as to those in the church who are seeking alternative approaches to theology that will better serve the emerging church of the twenty-first century” (10).
Franke definitely understands the various aspects of theological methods and the influence and writings of leading thinkers from the church fathers through the present-day and uses their work seamlessly throughout the construct of The Character of Theology. This interweaving of theological thought from various times, cultures, and philosophies add to the depth and richness of the supporting information found within the text. Franke uses each chapter to introduce and build into the proceeding chapters that creates a single narrative that runs from the beginning throughout the end of his work. The book is split into five chapters: Doing Theology Today; The Subject of Theology; The Nature of Theology; The Task of Theology; and The Purpose of Theology. These chapters for the basis for Franke’s Non-foundational and contextual method of theology proposed in The Character of Theology.
In the first chapter, Doing Theology Today, Franke begins with defining theology and asking the question, how can finite thinkers form language, symbols, creeds, etc. to describe and interact with others on the topic of an infinite God. He approachs this limitation with an in-depth analysis of postmodernism and the difficulties in defining this movement with the obvious ambiguity associated with the term. The one defining characteristic of postmodernism is the uniform rejection of modernism. Franke explains the two aspects of postmodernism in theology is the linguistic and non-foundationalist turns. The linguistic turn deals with the symbols used in languages of cultures to define or explain theological concepts, but it is essential to note that the symbols are not the primary concern but the meanings behind the symbols. The non-foundationalist turn deals with the need to take contextual-cultural information in the determination of good theology, rather than the foundationalist approach that theological truths are inherently true, without cultural considerations, for all people at all times. The non-foundationalist approach of postmodernity seeks to determine factors that lead to the way individuals and cultural communities form thoughts, views, and concepts. Franke argues this is the best approach to developing theological precepts. The chapter concludes with discussion of evangelicalism and its rejection of postmodernism and the debate between the two schools of thought on human experience verses Scripture.
In chapter two Franke elaborates on The Subject of Theology. Franke spends the entirety of this chapter dealing with the trinitarian view of God, and the historical context from theologians to confessions and creeds of what the trinitarian nature of God encapsulates. Franke discusses the implications of a social God by nature of the trinitarian nature. God is an intrapersonal God with perfect unity between the personhood of the Father, Son, and Spirit. Later in the text, Franke reminds the reader of Jesus praying that the church be unified as He and the Father are one (John 17: 20-23). In this section Franke also discusses the missional example that arises from the Trinity. In the trinitarian view of God, the Father sent the Son to do the work of the ministry of reconciliation, and the Father sent the Spirit in the name of the Son to convict and seal believers unto salvation. This missional model is one that must be implemented in the community of the body of Christ.
In the third chapter, The Nature of Theology, Franke discusses the arguments, or divisions, over the place from which authority id found in the Christian faith. The one common among Christians is the first-order propositional truth found in Scripture. The debate among theologians and philosophers is to what extent culture should be engaged in the interpretation of this truth found in God’s Word. Franke spends much of the chapter explain the importance of the allegorical method and philosophical achievements of Origen. While Franke discusses the great contributions of Origen, he points out that he is not defending the more controversial ideas of Origen. Either way, Origen played an important role in the early church’s view of culture and Scripture. Franke in a very logically and clear methodology, respectful to all theological and philosophical thinkers, lays out the clear mandate that the gospel must be used in conjunction with cultural norms, led by the Spirit, to have the greatest Kingdom impact in the places and times God has called us to serve. Franke concludes the chapter with the following statement: “the task of theology in it various historical, cultural, ecclesial, and confessional contexts and expressions [are] for the purpose of contributing to the common task of the church to clarify the teaching of one faith” (118).
From the time of Basel the Great and Augustine, the notion of ultimate authority and what constitutes first and second-order truth has been rip for schisms. Ultimately, the Eastern Church would break away from the Western Church over the authority of the Bible and extra-biblical authority such as the infallibility of the Catholic Church’s hierarchy. In this chapter Franke discusses the importance of cultural implications on the applications of the Christian Faith. He discusses the approach of the fourteenth century churches with “Tradition I” and “Tradition II”; the medieval churches emphasis of Scripture as ultimate authority; the sixteenth century’s “Classic View,” “Christian Revelation,” and “Church Traditions” views of authority; the reformers sola Scriptura view, through Protestantism and Postmodernism.
Finally, Franke concludes his work with the chapter on The Purpose of Theology. In this chapter Franke discusses the mission of the church as taking the gospel and love of Christ to the culture we are surrounded by that is lost and dying. After spending a great deal of the chapter addressing the mission of the church to take the trinitarian unity and in a unified and loving community of believers to share the truth with the world. Franke summarizes his views on theological method as non-foundational, contextual, trinitarian, authority of Scripture through the Spirit, eschatological realism through the Biblical narrative, and presented by Christian Community committed to the pursuit of unity and truth.

[Kelly · Rating 4 out of 5]

Started out a little rough, a lot of technical terms and concepts that needed defining, but by chapter 4 I began to be encouraged by the truths this text held. I would say an excellent read for those who want a brief theology refresher.

[Caleb Moore · Rating 3 out of 5]

A great guide into the current movements and the past ones that brought theology to where it is in modern times.
Especially Frankes exploration of the theological method relating to contextual theology is important and helpful

[Scott Buchanan · Rating 2 out of 5]

I found Franke’s book The Character of Theology to be a provocative but ultimately unsatisfying attempt to reconcile current linguistic and epistemological theory with evangelical Christian faith. Franke’s approach throughout the book is to lay out the position of nonfoundationalist philosophy, pointing out where that conflicts with the crypto-modernist approach to dogmatic theology practiced by evangelicalism. Unfortunately, he fails to provide a workable path forward, as his approach to the constitutive nature of evangelical identity is conflicted. He seems to identify with Roger Olson’s centered-set understanding (p. 36), but he then implies that even the center is not a fixed point, writing that “convictions and commitments, even the most long-standing, remain subject to ongoing scrutiny and the possibility of revision, reconstruction, or even rejection” (p. 78). Contradictorily, he backs off this view later, stating that a proper “reforming theology is not a matter of … ‘having everything open to revision all the time’” (p. 111). If all Franke is saying is that theological creeds are fallible, he is saying nothing more than the long-standing and foundationalist-compatible principle of semper reformanda; however, if he is arguing that even the theological center is uncertain and up for “revision” and “rejection,” he is proposing a much more radical program than is recognizable as evangelical. The latter position seems to be the necessary conclusion of Franke’s epistemological commitments; however, he seems conflicted over an evangelical identity he is unwilling to give up, forcing him to draw a forced and uneasy alliance between the two. It may in fact be possible to reconcile the linguistic turn with a historically consonant faith formulation, but Franke does not provide it.

[Ed · Rating 5 out of 5]

I've listed this as a "currently reading", but I took a course with John Franke at Biblical Seminary called Christian Faith 1, and this book's contents mirror the substance covered in that course. The book can be summed up by his definition of theology: "Christian theology is an ongoing, second-order, contextual discipline that engages in the task of critical and constructive reflection on the beliefs and practices of the Christian church for the purpose of assisting the community of Christ's followers, in their missional vocation to live as the people of God in the particular social-historical context in which they are situated." It's a lot to swallow, but as he explains the task, nature and process of theology, a traditional conservative like myself begins to understand how a postmodern grasp of authentic 21st century Christianity can, in fact, be uncompromising to the traditional pillars of Christian faith.

The contents of this book are easily the most influential work of theology in shaping my current theological worldview.