What do you think?
Rate this book
A Theology of Lordship
The Doctrine of the Knowledge of God
"Theology is the application of God's word to our lives in all situations." Taking this viewpoint he adds practical insight and counsel for how we should live.
Kindle Edition
First published August 1, 1987
106 people are currently reading
1340 people want to read
About the author
John M. Frame
91 books219 followersFor his education, Frame received degrees from Princeton University (A.B.), Westminster Theological Seminary (B.D.), Yale University (A.M. and M.Phil., though he was working on a doctorate and admits his own failure to complete his dissertation), and Belhaven College (D.D.). He has served on the faculty of Westminster Theological Seminary and was a founding faculty member of their California campus. He currently (as of 2022) teaches Apologetics and The History of Philosophy and Christian thought at Reformed Theological Seminary in Orlando, FL.
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 30 of 57 reviews
September 28, 2012
John Frame does an excellent job on this first book in his Systematic Series. The Doctrine of the Knowledge of God deals relatively thoroughly with the paradoxes and conflict that has often risen between reformed theologians. He provides a system that stays incredibly consistent and balanced. He focuses on the relationship between the rational, existential and situational perspectives that goes into every thought. He addresses the Clark vs Van Til controversy briefly and adds his own thoughts about the terms quantitative and qualitative.
One of the most beneficial concept I learned while reading this book was the complexity and inter-connectivity of the three perspectives in theology, thought and communication.
My only criticism was that this volume didn't have a section that thoroughly addressed (even in passing) the Christians presupposition of scripture as the authoritative standard. Leaving the connections in his criticisms of other authoritative systems very loose. I am sure this will be addressed in his other volumes and this criticism would be only of this one book.
Readability: 9/10 technical only in sections, overall very easy and accessible. Having a brief background in philosophy and in recent reformed theologians would be beneficial coming into this book.
Very informative!
One of the most beneficial concept I learned while reading this book was the complexity and inter-connectivity of the three perspectives in theology, thought and communication.
My only criticism was that this volume didn't have a section that thoroughly addressed (even in passing) the Christians presupposition of scripture as the authoritative standard. Leaving the connections in his criticisms of other authoritative systems very loose. I am sure this will be addressed in his other volumes and this criticism would be only of this one book.
Readability: 9/10 technical only in sections, overall very easy and accessible. Having a brief background in philosophy and in recent reformed theologians would be beneficial coming into this book.
Very informative!
April 28, 2019
I wrote a review, but then I washed dishes and was able to process what I wanted yo say a bit more. So here is my actual review!
(Also, this was typed on a phone, so forgive any typos!) Reading this book felt like hanging out with John Frame in his office and listening to him casually teach me how to be a better theologian. His vision of theology is beautiful: subject to the covenantal Lordship of God, relevant to the needs of God's people today, sufficient to withstand modern and ancient heresies, generous in its efforts to understand other views, humble in its attitude, doxological in its understanding that theologizing should lead to worship, and warmly personal. A few ideas that have especially impacted me were:
-My utter dependence upon God at every level of epistemology, and His superiority to me, especially with regards to how He knows things.
-The inevitable decline of rationalism into irrationalism, and vice versa: the rationalist has no real reason to trust his rationalism, so he clings to them irrationally, while the irrational list holds his views as normative, and therefore rational.
-There is no such thing as a brute fact. The scientific method is often held to be a neutral approach to understanding the world, but every observation is filtered through biases, presuppositions, and ideological commitments. Even our technology can't rightly be regarded as neutral, because we use it according to our ideas about how the universe works.
-Logic is fallible, because humans are fallible.
-Logical fallacies are useful because they reveal what a person's presuppositions are and how his or her thought system works. Also, simply the appearance of logical fallacies in someone's argument in no way deems their ultimate point untenable. They should be understood in full context, not just critiqued for minor slip-ups.
-Christian Unity has often been disrupted by people who should have known better. Christian brothers have assumed the worst about each other without adequately seeking to understand one another.
-Circularity in any epistemological system is eventually unavoidable. Christians do not have to be embarrassed, for example, about the fact that we ultimately believe the Bible is the word of God... because it is the word of God...and the word of God says so.
-Christians are not primarily tasked with creating sound arguments. They're tasked with being persuasive. A lost person might quite easily reject a sound argument. Our neighbor is to persuade others, not just to have better arguments. Also, apologetics are person-variable: one size doesn't fit all. We need to know the Word, but also spend a lot of time listening to those we are speaking to. Our knowledge of them, of how they see the world, shapes our efforts to persuade them.
-It's okay to not know everything. It's not okay to neglect faithfulness and evangelism because of a feeling of inadequacy. Study hard and be faithful. another way to think about this is that we are called to persuade but not to convert. We are called to do our best to persuade others to Christ, but it is God's prerogative to save.
-We need to be careful to react to what theologians actually say, not just what it sounds like they are saying.
There were other ideas that stood out to me as well, but these probably have made the most immediately tangible impact on how I think. At times I felt a bit lost, but Frame helpfully included an analytical table of contents at the beginning.
(Also, this was typed on a phone, so forgive any typos!) Reading this book felt like hanging out with John Frame in his office and listening to him casually teach me how to be a better theologian. His vision of theology is beautiful: subject to the covenantal Lordship of God, relevant to the needs of God's people today, sufficient to withstand modern and ancient heresies, generous in its efforts to understand other views, humble in its attitude, doxological in its understanding that theologizing should lead to worship, and warmly personal. A few ideas that have especially impacted me were:
-My utter dependence upon God at every level of epistemology, and His superiority to me, especially with regards to how He knows things.
-The inevitable decline of rationalism into irrationalism, and vice versa: the rationalist has no real reason to trust his rationalism, so he clings to them irrationally, while the irrational list holds his views as normative, and therefore rational.
-There is no such thing as a brute fact. The scientific method is often held to be a neutral approach to understanding the world, but every observation is filtered through biases, presuppositions, and ideological commitments. Even our technology can't rightly be regarded as neutral, because we use it according to our ideas about how the universe works.
-Logic is fallible, because humans are fallible.
-Logical fallacies are useful because they reveal what a person's presuppositions are and how his or her thought system works. Also, simply the appearance of logical fallacies in someone's argument in no way deems their ultimate point untenable. They should be understood in full context, not just critiqued for minor slip-ups.
-Christian Unity has often been disrupted by people who should have known better. Christian brothers have assumed the worst about each other without adequately seeking to understand one another.
-Circularity in any epistemological system is eventually unavoidable. Christians do not have to be embarrassed, for example, about the fact that we ultimately believe the Bible is the word of God... because it is the word of God...and the word of God says so.
-Christians are not primarily tasked with creating sound arguments. They're tasked with being persuasive. A lost person might quite easily reject a sound argument. Our neighbor is to persuade others, not just to have better arguments. Also, apologetics are person-variable: one size doesn't fit all. We need to know the Word, but also spend a lot of time listening to those we are speaking to. Our knowledge of them, of how they see the world, shapes our efforts to persuade them.
-It's okay to not know everything. It's not okay to neglect faithfulness and evangelism because of a feeling of inadequacy. Study hard and be faithful. another way to think about this is that we are called to persuade but not to convert. We are called to do our best to persuade others to Christ, but it is God's prerogative to save.
-We need to be careful to react to what theologians actually say, not just what it sounds like they are saying.
There were other ideas that stood out to me as well, but these probably have made the most immediately tangible impact on how I think. At times I felt a bit lost, but Frame helpfully included an analytical table of contents at the beginning.
January 27, 2018
Frame's focus in "The Doctrine of the Knowledge of God" is epistemology, as one would expect with that kind of title. Epistemology is the study of knowledge--what knowledge is, how we acquire it, and how much we may acquire. Frame follows John Calvin, and Cornelius Van Til in arguing that we may only know because God knows us, and we know him. This is the source of all knowledge.
Through our knowledge of God, we receive the authority of Scripture and it becomes foundational. This is the first of Frame's four-book series "A Theology of Lordship", laying the groundwork for the series. The book is therefore concerned with the basic epistemological questions.
He also uses his triperspectivalism to show that some of the age-old debates (rationalism, empiricism, and subjectivism) in epistemology can be answered by uniting them together rather than pitting them against one another. He then goes on to show how the normative, situational, and existential perspectives all unite to explain that we can, in fact, know the world around us because God has created the world and gives us a variety of means to interact with and experience his creation.
For those that have read other works by Frame, you will find the familiar engaging writing style with numerous appendices--though this time interspersed throughout the book, rather than at the end. There does seem to be a lot of overlap with some of his other works--namely "Systematic Theology", "Apologetics to the Glory of God", and "A History of Western Philosophy and Theology". The overlap does not warrant passing over this work, as Frame is always edifying and a pleasure to read.
Through our knowledge of God, we receive the authority of Scripture and it becomes foundational. This is the first of Frame's four-book series "A Theology of Lordship", laying the groundwork for the series. The book is therefore concerned with the basic epistemological questions.
He also uses his triperspectivalism to show that some of the age-old debates (rationalism, empiricism, and subjectivism) in epistemology can be answered by uniting them together rather than pitting them against one another. He then goes on to show how the normative, situational, and existential perspectives all unite to explain that we can, in fact, know the world around us because God has created the world and gives us a variety of means to interact with and experience his creation.
For those that have read other works by Frame, you will find the familiar engaging writing style with numerous appendices--though this time interspersed throughout the book, rather than at the end. There does seem to be a lot of overlap with some of his other works--namely "Systematic Theology", "Apologetics to the Glory of God", and "A History of Western Philosophy and Theology". The overlap does not warrant passing over this work, as Frame is always edifying and a pleasure to read.
February 11, 2021
Frame is a masterful writer and thinking and this is on full display in the first volume of this series. Frame truly goes the extra mile in providing biblical references and practical examples from history and present day concerning the ways of knowing that revolve around theology and philosophy. The thing I like the most about this book is that Frame provides real life reasons as to why understanding theology and philosophy is so vital for the Christian life. The closing chapter on logic is incredibly executed and he powerfully articulates why such uses of logic should be understand. His Van Til leanings are on full display in his sections concerning apologetics, but he is much easier to follow than Van Til. The appendix in this resource is incredibly helpful as well. Well worth the read.
August 2, 2020
John Frame is probably one of the smartest people I have ever read. Yet at the same time, I’d say he is one of the humblest. His ability to speak so deeply to theological issues surrounding the knowledge of God and just knowledge in general is something, I know, I will need to return too again and again. This book is a part of his Lordship Series on some of the great theological truths of Christian thought. His writing is seminary level and difficult to work through but worth it in the end. The arguments he presents on how we can know God and why we know anything at all can be extremely helpful tools for the believer to possess when discussing his faith with unbelievers in a very persuasive manner. This book isn’t for the faint at heart and well worth reading.
June 5, 2020
I only read Part 2 in depth. Skimmed Parts 1 and 3. My first impression was that Frame is refreshingly candid, down-to-earth, and Bible-centered. He comes down from the mountain and speaks to the average Joe in ways that he can understand. No academese. No fluff. He gets down to business.
But then I started digging into Plantinga and other epistemologists. Now I am less impressed by this book. I think frame's triperspectivalism is helpful in some ways, but doesn't provide the kind of satisfaction that Plantinga's "reformed epistemology" does. Frame's insistence on triperspectivalism forces him into using some awkward categories for thinking about knowledge that I don't think are the most helpful. Also, one major mistake I think he makes is treating the Bible like a cognitive faculty. We can't appeal to the Bible to justify knowledge in the same way that we can appeal to our reason or senses because we don't access knowledge directly through the Bible. We access it through our cognitive faculties. So it is not sufficient to say, "You take reason as your ultimate source of knowledge but I take the Bible as my ultimate source of knowledge." You can't access the facts in the Bible apart from your reason. Frame doesn't really address this predicament (at least in Part 2). He essentially says, "All of these different ways of trying to justify knowledge in the past--rationalism, empiricism, etc.--fail because their ultimate criterion is not the Bible but human faculties." I don't think this actually deals with the problem. Plantinga's "reformed epistemology" addresses this problem much better.
But then I started digging into Plantinga and other epistemologists. Now I am less impressed by this book. I think frame's triperspectivalism is helpful in some ways, but doesn't provide the kind of satisfaction that Plantinga's "reformed epistemology" does. Frame's insistence on triperspectivalism forces him into using some awkward categories for thinking about knowledge that I don't think are the most helpful. Also, one major mistake I think he makes is treating the Bible like a cognitive faculty. We can't appeal to the Bible to justify knowledge in the same way that we can appeal to our reason or senses because we don't access knowledge directly through the Bible. We access it through our cognitive faculties. So it is not sufficient to say, "You take reason as your ultimate source of knowledge but I take the Bible as my ultimate source of knowledge." You can't access the facts in the Bible apart from your reason. Frame doesn't really address this predicament (at least in Part 2). He essentially says, "All of these different ways of trying to justify knowledge in the past--rationalism, empiricism, etc.--fail because their ultimate criterion is not the Bible but human faculties." I don't think this actually deals with the problem. Plantinga's "reformed epistemology" addresses this problem much better.
January 19, 2024
Frame's lively writing style makes it possible to soldier through some heavy epistemological topics. A broad-ranging look at theological method and epistemology in general. Frame's tri-perspectivalism certainly captures much of the truth about knowing.
December 30, 2014
According to the author this book was completed in December 1984 (382). I finished this book thirty years after it was written on December 2014 and I would say that it is a work that is more relevant than ever. This book is an exploration of a Biblical view of knowledge and specifically the pursuit of the knowledge of God. John Frame does a masterful job showing us how Scripture’s teachings have bearing towards a Christian theory of knowledge. Frame does caution early in the book that this work is more theological rather than philosophical but I think this is the book’s strength in that Frame is driven by a high view of God’s Word in his construction of a distinctively Christian view of knowledge.
This is the first volume in Frame’s four book “Theology of Lordship” series. It so happened that I completed John Frame’s Doctrine of the Christian Life first, which is actually Frame’s third volume and I found that some of the materials on perspectivalism wasn’t necessarily new when I read this present volume. Of course, the Doctrine of the Knowledge of God lays the foundation for the other volume in this series in that it articulate, explain and defend the concept that knowledge is perspectival; that is, there are aspects to knowledge that are inter-dependent though distinctions could be made. Specifically, Frame sees a triade that there is a normative, situational and existential side of knowledge. Throughout the book this triade is mentioned again and again and Frame shows its usefulness in theology, apologetics and philosophy. I found it useful as a template in identifying people’s reductionistic fallacy when they assume only one perspective is right over and against the other. Frame’s perspectivalism is also useful as a tool to make one conscious of being balanced and well rounded when one approach theology and philosophy.
The book is divided into three parts with part one focusing on the objects of knowledge, the second part on the justification of knowledge and the third on the method of knowledge. I enjoyed part two’s discussion of various traditional epistemology followed by Frame’s identification of their problem. This is helpful in equipping a Christian apologist to know how to refute bad epistemologies. But I also appreciate John Frame’s direction in the second chapter of part two of the book in constructing a positive justification of knowledge.
Other parts of the book that I really enjoyed include Frame’s discussion about anti-abstractionism in which he defends the notion that abstraction is not necessarily a bad thing in of itself and that we can’t help but to think abstractly in various degrees whenever we think or communicate. I also appreciate John Frame sharing his perspective on Reformed Epistemology which Frame devote an appendix of good length to the issue by means of a book review. I also enjoyed the book’s discussion of the laws of logic and how the laws of logic ought to be thought of as a subset of ethics. Frame’s discussion about the human faculty involved in the process of knowing must not be missed. I was pleasantly surprised to find how holistic John Frame was in that he even discussed the qualification of a theologian! Sanctification is important in the knowledge of God and vice versa!
As it is typical of John Frame’s work, I found the book to be extremely helpful and every page to be stimulating and thought provoking. Frame’s work often make me think of theological methods and makes me more aware of my own method and the method of others in arriving at a theological position. Typical of other work by Frame is that I enjoyed reading this book and enjoyed God in the process—his work often leads me to worship God! It is not a dry systematic theology book, as I found the book to be quite a good devotional as well. This book is also good for those who have read a lot of introductory materials on Presuppositional apologetics and would like to expand more indepth Christian epistemology from a Van Tillian perspective. I highly recommend this work.
This is the first volume in Frame’s four book “Theology of Lordship” series. It so happened that I completed John Frame’s Doctrine of the Christian Life first, which is actually Frame’s third volume and I found that some of the materials on perspectivalism wasn’t necessarily new when I read this present volume. Of course, the Doctrine of the Knowledge of God lays the foundation for the other volume in this series in that it articulate, explain and defend the concept that knowledge is perspectival; that is, there are aspects to knowledge that are inter-dependent though distinctions could be made. Specifically, Frame sees a triade that there is a normative, situational and existential side of knowledge. Throughout the book this triade is mentioned again and again and Frame shows its usefulness in theology, apologetics and philosophy. I found it useful as a template in identifying people’s reductionistic fallacy when they assume only one perspective is right over and against the other. Frame’s perspectivalism is also useful as a tool to make one conscious of being balanced and well rounded when one approach theology and philosophy.
The book is divided into three parts with part one focusing on the objects of knowledge, the second part on the justification of knowledge and the third on the method of knowledge. I enjoyed part two’s discussion of various traditional epistemology followed by Frame’s identification of their problem. This is helpful in equipping a Christian apologist to know how to refute bad epistemologies. But I also appreciate John Frame’s direction in the second chapter of part two of the book in constructing a positive justification of knowledge.
Other parts of the book that I really enjoyed include Frame’s discussion about anti-abstractionism in which he defends the notion that abstraction is not necessarily a bad thing in of itself and that we can’t help but to think abstractly in various degrees whenever we think or communicate. I also appreciate John Frame sharing his perspective on Reformed Epistemology which Frame devote an appendix of good length to the issue by means of a book review. I also enjoyed the book’s discussion of the laws of logic and how the laws of logic ought to be thought of as a subset of ethics. Frame’s discussion about the human faculty involved in the process of knowing must not be missed. I was pleasantly surprised to find how holistic John Frame was in that he even discussed the qualification of a theologian! Sanctification is important in the knowledge of God and vice versa!
As it is typical of John Frame’s work, I found the book to be extremely helpful and every page to be stimulating and thought provoking. Frame’s work often make me think of theological methods and makes me more aware of my own method and the method of others in arriving at a theological position. Typical of other work by Frame is that I enjoyed reading this book and enjoyed God in the process—his work often leads me to worship God! It is not a dry systematic theology book, as I found the book to be quite a good devotional as well. This book is also good for those who have read a lot of introductory materials on Presuppositional apologetics and would like to expand more indepth Christian epistemology from a Van Tillian perspective. I highly recommend this work.
August 7, 2024
Doctrine, in my opinion, ought to be much more theological than philosophical. Considering the subtitle, that's exactly what I was expecting. However, while Frame is a great philosopher and teacher, this book was rich in the philosophical approach to understanding knowledge of God in a conceptual sense. Personally I find works such as those to be dry. Like Francis Schaeffer, his work is honorable and his theories and doctrines descend from righteousness, but it's not academically theological. It was a privilege to read another book by John Frame, but it will probably be my last as it's much better to reflect upon than it is to read.
October 2, 2021
The first of four volumes in Frame's Theology of Lordship series. I suppose Frame intended this as his magnum opus and his own presentation of systematic theology, but it is quite unlike the way systematic and dogmatic theology is presented traditionally. This volume is perhaps comparable to Bavinck's Prolegomena, the first volume in his four-volume Reformed Dogmatics, in which Bavinck addresses methodology, epistemology and first principles according to the Reformed tradition contra to other philosophical and theological traditions.
Frame's controlling theme is "Lordship" and his means of presentation is "multiperspectivalism/triperspectivalism," which, developed along with Vern Poythress, built upon's Van Til theological and apologetic system. Essentially, Van Til's theology and apologetic begins with the "self-contained Tripersonal God" as an analogy to all philosophical dilemmas that western philosophers have historically tried to tackle (the problem of the one and many, realism vs nominalism, abstraction vs reality, language and meaning). Hence, Frame and Poythress posit that since God is Lord over all creation and all knowledge, therefore everything in creation ought to be related to everything, and therefore it is reductionistic to reduced theology or philosophy to one central unifying theme as the crux of the matter (cue Neoplatonism), or even restricting the means of doing theology. Therefore, Frame postulates a Christian epistemology that takes account of God's Lordship over all matter of knowledge and senses, and that everything ultimately is "perspectivally related." Ultimately, all things, creation, knowledge, reality, are under God's Lordship, and, taking an analogical cue from the Trinity, can be understood and related from three interdependent perspectives: normative, situational, and existential.
That everything is "perspectivally related" does not compromise a theologians body/system of theology. Rather, beginning with Scripture as the "normative perspective," the theologians can employ all things within creation (the situational perspective): language, logic, history, science, philosophy, as the means to understand and apply Scripture more comprehensively and develop a more interdependent body of theology and doctrines. The theologian himself (the existential perspective) is also an active element in the construction of theology and doctrines, and therefore biblical characteristics, such as humility, love for God and neighbour, intellectual honesty, and so on, are no less warranted.
The model of "perspectivalism" is certainly helpful, not just as a system of Christian epistemology, but even as a Christian attitude of learning. Frame's posit that much of theological dissents in history could have been resolve/unnecessary if the arguments were articulated "perspectivally," rather than reductionistically (for example, infralapsarianism vs supralapsarianism), or even to make sharp distinctions when it is unnecessary (everything under God's Lordship is related!), since everything is, in a sense, perspectivally related, it allows even a better hold and application of theological tensions, which, central and pervasive in all system of thoughts and theology, is the tension of transcendence (abstraction) and immanence (concrete reality). For example, one of the most helpful "related perspectives" that Frame has postulated and helped me discover (and also features in much of the examples in this volume) is that an "interpretation" (abstraction) and "application" (concrete reality) of the biblical text are not sharp distinctions. "Thou shall not steal" is the normative law of God, but imagine if two camps disagree whether it applies/how it applies to "paying your tax" or "pirated material," then they have not agreed entirely on the interpretation of the extent of the normative law since there is some disagreement on the application! Therefore, all "interpretation" is in a sense, "application" as well.
Personally for me, even as Van Tillian apologetics build the bridge to the sceptic by acknowledging the "suppressed but assumed truths of God" of the sceptics, I can see how it is really helpful that Frame's model of Christian epistemology is able to take into account competing views or traditions, philosophy, epistemology, indeed, all things in the realm of knowledge (as all is God's creation), and enhance one's overall system of theology biblically, all in an extremely charitable manner. Beyond that, it reminds me of both Bavinck's "organic worldview" (that all things in creation are organically related and sovereignty directed under God) and Kuyper's "intensely this-worldly/all square inch Dutch Calvinism" that surrenders all aspects of life and learning under the sovereignty and glory of God (one can clearly see the trend of Dutch Reformed influence here, from Kuyper-Bavinck to Van Til).
Frame's heart as a "theologian for the people and the church" comes through saliently in his preferred writing style, as he communicates like a lecturer engaging students in a lively classroom, which makes such a volume really approachable. In a nutshell, volume one of Frame's Theology of Lordship series presents a really comprehensive yet biblical (he cites prooftext in many examples) system of Christian epistemology. As God is Lord over all creation and knowledge, all things within the realm of creation and knowledge are organically related and are useful means for us to learn and apply the Scripture even better, all without making sharp distinctions unnecessarily (which allow us to be charitable to other camps and traditions) or doing theology/reading/applying Scriptures reductionistically. Excited to dig into the rest of the volumes in this series.
Frame's controlling theme is "Lordship" and his means of presentation is "multiperspectivalism/triperspectivalism," which, developed along with Vern Poythress, built upon's Van Til theological and apologetic system. Essentially, Van Til's theology and apologetic begins with the "self-contained Tripersonal God" as an analogy to all philosophical dilemmas that western philosophers have historically tried to tackle (the problem of the one and many, realism vs nominalism, abstraction vs reality, language and meaning). Hence, Frame and Poythress posit that since God is Lord over all creation and all knowledge, therefore everything in creation ought to be related to everything, and therefore it is reductionistic to reduced theology or philosophy to one central unifying theme as the crux of the matter (cue Neoplatonism), or even restricting the means of doing theology. Therefore, Frame postulates a Christian epistemology that takes account of God's Lordship over all matter of knowledge and senses, and that everything ultimately is "perspectivally related." Ultimately, all things, creation, knowledge, reality, are under God's Lordship, and, taking an analogical cue from the Trinity, can be understood and related from three interdependent perspectives: normative, situational, and existential.
That everything is "perspectivally related" does not compromise a theologians body/system of theology. Rather, beginning with Scripture as the "normative perspective," the theologians can employ all things within creation (the situational perspective): language, logic, history, science, philosophy, as the means to understand and apply Scripture more comprehensively and develop a more interdependent body of theology and doctrines. The theologian himself (the existential perspective) is also an active element in the construction of theology and doctrines, and therefore biblical characteristics, such as humility, love for God and neighbour, intellectual honesty, and so on, are no less warranted.
The model of "perspectivalism" is certainly helpful, not just as a system of Christian epistemology, but even as a Christian attitude of learning. Frame's posit that much of theological dissents in history could have been resolve/unnecessary if the arguments were articulated "perspectivally," rather than reductionistically (for example, infralapsarianism vs supralapsarianism), or even to make sharp distinctions when it is unnecessary (everything under God's Lordship is related!), since everything is, in a sense, perspectivally related, it allows even a better hold and application of theological tensions, which, central and pervasive in all system of thoughts and theology, is the tension of transcendence (abstraction) and immanence (concrete reality). For example, one of the most helpful "related perspectives" that Frame has postulated and helped me discover (and also features in much of the examples in this volume) is that an "interpretation" (abstraction) and "application" (concrete reality) of the biblical text are not sharp distinctions. "Thou shall not steal" is the normative law of God, but imagine if two camps disagree whether it applies/how it applies to "paying your tax" or "pirated material," then they have not agreed entirely on the interpretation of the extent of the normative law since there is some disagreement on the application! Therefore, all "interpretation" is in a sense, "application" as well.
Personally for me, even as Van Tillian apologetics build the bridge to the sceptic by acknowledging the "suppressed but assumed truths of God" of the sceptics, I can see how it is really helpful that Frame's model of Christian epistemology is able to take into account competing views or traditions, philosophy, epistemology, indeed, all things in the realm of knowledge (as all is God's creation), and enhance one's overall system of theology biblically, all in an extremely charitable manner. Beyond that, it reminds me of both Bavinck's "organic worldview" (that all things in creation are organically related and sovereignty directed under God) and Kuyper's "intensely this-worldly/all square inch Dutch Calvinism" that surrenders all aspects of life and learning under the sovereignty and glory of God (one can clearly see the trend of Dutch Reformed influence here, from Kuyper-Bavinck to Van Til).
Frame's heart as a "theologian for the people and the church" comes through saliently in his preferred writing style, as he communicates like a lecturer engaging students in a lively classroom, which makes such a volume really approachable. In a nutshell, volume one of Frame's Theology of Lordship series presents a really comprehensive yet biblical (he cites prooftext in many examples) system of Christian epistemology. As God is Lord over all creation and knowledge, all things within the realm of creation and knowledge are organically related and are useful means for us to learn and apply the Scripture even better, all without making sharp distinctions unnecessarily (which allow us to be charitable to other camps and traditions) or doing theology/reading/applying Scriptures reductionistically. Excited to dig into the rest of the volumes in this series.
December 30, 2013
This, the first volume in a four-part Theology of Lordship series, lays the foundation for Frame’s study of God. Frame uses a tri-perspectival approach that sees everything related in three categories: normative, situational, and existential. With this structure in place, Frame is able to explore the interrelatedness of Scripture and its pervasive revelation of God. He also addresses theological models, language, apologetics, and more. A helpful book that, while challenging at times, is worth the effort.
September 25, 2017
The pros:
His three perspectives correlating is interesting and does a good job in explaining everyday epistemological situations. He really got me to think about a lot of issues.
The cons:
It's hard to know when he is coming to a point. More importantly, how does his tri-perspectival approach mesh with the standard Reformed archetypal-ectypal distinction? If we lose that distinction we lose any really solid defense of sola scriptura.
His three perspectives correlating is interesting and does a good job in explaining everyday epistemological situations. He really got me to think about a lot of issues.
The cons:
It's hard to know when he is coming to a point. More importantly, how does his tri-perspectival approach mesh with the standard Reformed archetypal-ectypal distinction? If we lose that distinction we lose any really solid defense of sola scriptura.
August 28, 2011
(I finally fully finished this after years of skimming, dipping, studying, and re-reading all over the place...) All knowledge is ethical; that is, all knowledge is believed/felt/held in service to the divine Lord or in opposition to Him.
December 24, 2014
Outstanding! Arguably the greatest systematic theologian of our generation.
He communicates with exceptional clarity.
I cannot wait to get into his next book of this 4 part series, "The Doctrine of God."
He communicates with exceptional clarity.
I cannot wait to get into his next book of this 4 part series, "The Doctrine of God."
January 23, 2015
Though I vehemently disagree with Frame's concept of the worthiness of man and with how the book got bogged down with concepts and definitions at the end, on the whole it was a wonderful apologetic read that will enlighten the reader immensely.
September 14, 2016
Outstanding. Frame is one of the best Reformed systematic theologians of our day, and this is in many ways his seminal work.
October 3, 2022
4.5 Stars
Works on epistemology are notoriously challenging since all people accrue true and false beliefs about reality way in advance of thinking about how they came to those beliefs.
Frame's book of course has its focus on knowledge of God, which he is keen to tell us is not so easily separated from knowing other aspects of reality. Frame's account is refreshingly theological as he does not pretend to be a neutral observer.
At times this work is technical, and it is a challenge to hold all the moving puzzle pieces in harmony, but the persevering effort will benefit the reader. Frame's framework that our knowledge of God involves perspectival aspects (reason, sense, experience etc.) governed by the normative norm of Scripture is well argued and provides a solid foundation for engaging believers and unbelievers alike with God's truth from various sources, evidences and reasons.
Works on epistemology are notoriously challenging since all people accrue true and false beliefs about reality way in advance of thinking about how they came to those beliefs.
Frame's book of course has its focus on knowledge of God, which he is keen to tell us is not so easily separated from knowing other aspects of reality. Frame's account is refreshingly theological as he does not pretend to be a neutral observer.
At times this work is technical, and it is a challenge to hold all the moving puzzle pieces in harmony, but the persevering effort will benefit the reader. Frame's framework that our knowledge of God involves perspectival aspects (reason, sense, experience etc.) governed by the normative norm of Scripture is well argued and provides a solid foundation for engaging believers and unbelievers alike with God's truth from various sources, evidences and reasons.
June 20, 2025
A very fine and helpful book on epistemology. Frame develops Van Til's contributions by discussing the objects of knowledge, the justification of knowledge, and methods for how we know. This work was one of his first to propose the tri-perspectival approach to knowledge, which takes up the bulk of this book in the third part. Some readers may not be convinced of tri-perspectivalism, there are certainly helpful insights related to the way in which humans interact with objects and come to know, whether through reason, will, emotions, etc., that will edify anyone interested in theological epistemology. He also has a helpful discussion of logic near the end of the book, discussing its usefulness, along with a few limitations. Though I tend to have reservations and critiques about Frame, this is definitely one of his more erudite and sophisticated books.
November 1, 2018
I read this book over 20 years ago, having just graduated from seminary. Rereading it was an interesting journey, showing me how influential this volume had been in my life without me even realizing it.
Frame basically lays out how we are capable of knowing God, what does it mean to know God, and how can we justify our knowledge of Him?
Every so often Frame runs off into the weeds, and his tri-perspectavilism wearies the soul, but overall he approaches his material reverently yet practically. He is self-aware enough to see his own flaws while developing an epistemology that helps one define their world.
Highly recommended.
Frame basically lays out how we are capable of knowing God, what does it mean to know God, and how can we justify our knowledge of Him?
Every so often Frame runs off into the weeds, and his tri-perspectavilism wearies the soul, but overall he approaches his material reverently yet practically. He is self-aware enough to see his own flaws while developing an epistemology that helps one define their world.
Highly recommended.
June 24, 2020
Frame é bastante preciso nas definições, e bastante pastoras nas aplicações que faz da Teologia. Aliás, para ele, Teologia é aplicação, não erudição ou ciência no sentido moderno.
Algumas questões ficam parcialmente soltas, como sua crítica ao pensamento de Dooyeweerd. Acredito que outras em obras esse e outros conteúdos sejam retomados, mas nada que prejudique o argumento da obra. Conhecer a Deus é possível, é desejoso, e é só o que o Homem pode fazer.
Algumas questões ficam parcialmente soltas, como sua crítica ao pensamento de Dooyeweerd. Acredito que outras em obras esse e outros conteúdos sejam retomados, mas nada que prejudique o argumento da obra. Conhecer a Deus é possível, é desejoso, e é só o que o Homem pode fazer.
August 18, 2020
This an-depth theological study on the topic of knowledge, written by a theologian for theologians. An average reader (like myself) has to put in a significant amount of effort and time to understand the logical constructs, concepts, and thought patterns in this volume. While the book has plenty of gems, one has to blast through a lot of rock to get to them.
May 15, 2020
This is a longer, heavier read. But it isn’t a slog. John Frame does an excellent job of explaining terms and concepts in an accessible way.
It would be helpful to have a decent background knowledge in philosophy before reading this book.
It would be helpful to have a decent background knowledge in philosophy before reading this book.
February 25, 2021
Accessible reading, bit repetitive, very clear about its "presuppositions" with no compromise which may be an instant turn-off but at least it doesn't waste your time by being upfront about it. Wouldn't recommend to non-believers
Read
September 10, 2019The Doctrine of the Knowledge of God is not currently available at local libraries.
December 19, 2020
Second time thru this and helpful but tedious and predictable at points.
December 21, 2020
Philosophical wizardry.
January 1, 2021
Definitely a good introduction to a Christian epistemology, a little bit too technical though. I definitely recommend going into it with a basic knowledge of philosophical concepts.
September 16, 2023
What a book!
January 1, 2024
Phenomenal work that has influenced my thought about Christian epistemology ever since I read it.
February 15, 2020
John M. Frame gives us a book that is the first of a theology and apologetic series which he entitles, A Theology of Lordship. In this book, he tackles three main issues as they pertain to the Knowledge of God and His relationship with His creation. He breaks them up into three parts: The Objects of Knowledge, the Justification of Knowledge, and the Methods of Knowledge.
In part one, Frame directs his attention on the aspects of what we know about God as Christians and the difference to what unbelievers know of God. This part is very easy to read as it discusses the revelations that God has given all of us through His Word, creation, and our relationship with Him. Part two is a bit harder to read as he concentrates on why we know what we know and the certainty of the claims for truth. This part is very philosophical in nature and goes in-depth into the different “reasonings” to explain the answer to the question, what right do we have to believe what we do? The last part is easy to read but lengthier as Frame aims on how we obtain the knowledge that we have and desire to get. He explains methods of study such as scientific methods, and philosophical uses of logic.
Overall, I would highly recommend reading this book if you are interested in apologetics or getting to the root of hard questions about who God is and how we know that what He says is truth. I would strongly recommend reading Calvin’s Institutes before reading this book as he frequently mentions it. I would also add to that list by reading some prerequisite books on theology, philosophy, and apologetics. It will make it more palatable for understanding as well as reference.
In part one, Frame directs his attention on the aspects of what we know about God as Christians and the difference to what unbelievers know of God. This part is very easy to read as it discusses the revelations that God has given all of us through His Word, creation, and our relationship with Him. Part two is a bit harder to read as he concentrates on why we know what we know and the certainty of the claims for truth. This part is very philosophical in nature and goes in-depth into the different “reasonings” to explain the answer to the question, what right do we have to believe what we do? The last part is easy to read but lengthier as Frame aims on how we obtain the knowledge that we have and desire to get. He explains methods of study such as scientific methods, and philosophical uses of logic.
Overall, I would highly recommend reading this book if you are interested in apologetics or getting to the root of hard questions about who God is and how we know that what He says is truth. I would strongly recommend reading Calvin’s Institutes before reading this book as he frequently mentions it. I would also add to that list by reading some prerequisite books on theology, philosophy, and apologetics. It will make it more palatable for understanding as well as reference.
Displaying 1 - 30 of 57 reviews