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Systematic Theology
This comprehensive systematic theology by respected theologian Robert Letham covers the whole field of Reformed Christian doctrine from biblical, historical, and theological angles.
Letham begins with God’s ultimate selfrevelation as the Father, the Son, and the Holy Spirit in indivisible union, continuing on with the works of God in creation, providence, and grace. He draws deeply from Scripture and important voices from the church to provide a clear and concise articulation of the Reformed faith. He also addresses current issues such as feminism, charismatic gifts, sexual ethics, environmentalism, other religions, the nature of truth, and civil liberties. Each chapter is followed by discussion questions, with a glossary of terms included at the end.
This work grounds theological understanding and practice in the life and ministry of the church, accessible to pastors, students, scholars, and anyone who desires to understand, believe, and live scriptural doctrine more fully.
Letham begins with God’s ultimate selfrevelation as the Father, the Son, and the Holy Spirit in indivisible union, continuing on with the works of God in creation, providence, and grace. He draws deeply from Scripture and important voices from the church to provide a clear and concise articulation of the Reformed faith. He also addresses current issues such as feminism, charismatic gifts, sexual ethics, environmentalism, other religions, the nature of truth, and civil liberties. Each chapter is followed by discussion questions, with a glossary of terms included at the end.
This work grounds theological understanding and practice in the life and ministry of the church, accessible to pastors, students, scholars, and anyone who desires to understand, believe, and live scriptural doctrine more fully.
1074 pages, Kindle Edition
Published November 1, 2019
88 people are currently reading
247 people want to read
About the author
Robert Letham
30 books26 followersRobert Letham (MAR, ThM, Westminster Theological Seminary; PhD, Aberdeen University) is professor of systematic and historical theology at Union School of Theology in Bridgend, Wales, and the author of a number of books, including The Lord's Supper and Union with Christ.
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Displaying 1 - 30 of 34 reviews
February 14, 2020
Overview:
-This is a helpful and solid introductory Systematic Theology. It’s easy to read, well-organized (a summary is provided at the heading of each chapter), concise, and faithful to the Westminster Confession of Faith (WCF). Although I’d rate it above popular level Systematics like Grudem, Frame, or MacArthur, it’s a bit behind the likes of Horton and Berkhof and Bavinck and Turretin. As a confessional Baptist, I differ at some key points, but recognize that he adheres very closely to the WCF. Some of this will come out in my comments below.
Misc. Thoughts:
-He’s fairly light on sources, and he often mentions things in passing without going into much detail or offering an opinion (which can be confusing to the reader). He’s also repetitive at times; it’s clear that some of the sections were written separately, probably even at different times in his life, without relation to the other sections. This disrupts the flow from time to time.
-He seems to love Barth and John Frame, especially in theology proper, as he quotes them extensively. Although he does also critique them here and there. He also speaks as though Calvin = the entire Reformed tradition, which is annoying given the diversity of Reformed Theology.
-The primacy of the church is clear throughout, as each section has relation to this central idea. This is one of the strengths of the work. (However, I found the actual section on the doctrine of the church and its government to be shallow and weak.)
-The sections on perseverance, assurance, and Lord’s Supper sections are excellent.
-I found it odd that he has a very long section on the Eastern Orthodox doctrine of Theosis, and is extremely sympathetic toward it.
-Perhaps my favorite section in the entire book is his treatment of preaching as a means of grace. He argues thoroughly and persuasively that preaching is the way in which Christ Himself speaks to His church. I highly commend what he says here, as it’s much needed in our day! (And his section on Calling, in relation to that, is fantastic as well!) He seems to really oppose the rampant individualism in our day, as this is clear throughout.
Doctrine of God/Trinity:
-He’s is solid here, but a bit sparse. It’s good, but nothing more than a basic introduction that can be found elsewhere. He opposes ESS (EFS), but only gives a few sentences of explanation why. Given the recent controversies and his role in them, I found it odd that he barely even mentioned it.
Covenant of Works (CoW):
-This is one of the most disappointing sections in the entire work. What’s concerning to me here: he essentially argues that the CoW is a Covenant of Grace, and speaks of it that way throughout; at times he fundamentally rejects the Law-gospel distinction, which has significant implications; because of this, he regularly confuses justification with sanctification.
-I agree with Meredith Kline that the CoW is central to getting the gospel right (Law vs. Gospel, Faith and Works, Justification and Sanctification, etc.) –a position that he scoffs at, outright dismissing Kline’s approach to the subject. This is a major flaw in this work: avoid this section!
Republication:
-He strongly opposes all forms of republication, which is the position consistent with the WCF, in my opinion. But republication has a formidable history in the Reformed tradition, and I was very disappointed at his arguments against it, which were poorly constructed, dismissive, and lacking in any real interaction with republicationists (except when he wholeheartedly dismisses Kline, again). Simply put, he just disagrees with republication, and fails to give any sort of substantial or detailed argument why. That’s just not helpful.
Creation:
-He’s really solid on creation (p280), and in the appendix he gives a very helpful, balanced overview of the various positions on the length of days. He doesn’t officially endorse a position, but pretty clearly calls the 6/24hour view into question.
Original Sin:
-This section is detailed and helpful, but there’s a paucity of historical analysis, which would’ve made it much better.
Two-Kingdom Theology (2KT):
-This is another area of strong disagreement I have here (though I admit, Letham does seem to be in line with the WCF in this).
-Some of the shocking things he says about 2KT: It’s radical dualism; it rests on a literalistic, dispensational hermeneutic; it has Christological problems that limit His lordship, and he even likens it to Nestoriamism; it makes the bible ‘not applicable’ to the common kingdom; it produces a ‘quietisic tendency’ and ‘encourages passivity’ and paves the way for tyranny (he even cites the Nazi regime as a fallout of 2KT in Germany); it runs contrary to the Reformed tradition; it has a naïve and complacent view of fallen people; and he ends by calling Kline and David VanDrunen ‘reformed dispensationals’.
-Look, I understand if he disagrees with 2KT, but this type of rhetoric is just plain ridiculous. Just an unhelpful section overall, as he doesn’t even engage in arguments against 2KT; he just rails against it, kind of like he does with Republication.
Pactum Salutis/Covenant of Redemption (CoR):
-Another major disappointment here, as he calls the Pactum Salutis simply a ‘theological opinion’, and says that it has no confessional support, apparently overlooking its articulation in the 1689 LBCF.
-He clearly takes a hostile, polemical tone against it, astonishingly claiming that it veers towards subordinationism or tritheism, that it’s too Law-centered, and that it led to Arianism and Unitarianism among American Presbyterians! That on top of how he implies that the CoR and the ESS/EFS position go hand and hand. Just a horrible section/argument here throughout. However, at the end he does commend JV Fesko’s recent book on the subject. But that’s far too little, too late given his strong language above.
Union with Christ/Justification/Sanctification:
-Taking a firm WTS position on union with Christ, he talks about baptism and union with Christ and then writes, “union with Christ is to be cultivated, developed, nourished.” This makes it clear that he wants to put union with Christ as the ground and centrality of our salvation, in contrast to justification.
-Clearly, the ideal/norm/expectation with Letham is that the normal way of salvation/conversion is being baptized as an infant, where that union with Christ is then cultivated and nourished in the church, leading to faith one day. For a Baptist (and some Presbyterians I’m sure), this raises some serious concerns.
-He uses Calvin to argue that sanctification is the fruit of union with Christ, not justification. Again, this can and has been taken to some dangerous extremes.
-Related to this, throughout Letham continually speaks of ‘faith’ as ‘faithfulness’. When defining faith, he says trust and obedience are synonymous. That is, he conflates repentance and faith as ‘two sides of the same coin’, NOT in the sense that true faith produces repentance/good works, but in that they are essentially the same thing. For example, he says the promise (Galatians 3) and the Law “go together.” (P676). Again, rejecting a fundamental law-gospel distinction, this has serious gospel implications.
-Letham also argues that good works are the way God brings us to full salvation in the future, and that salvation is incomplete until the last day. Here he quotes Turretin to argue that good works aren’t included in our justification, but are essential to ‘final salvation.’ That is, good works aren’t essential for “initial justification, but final salvation.” This leaves the door wide open for a doctrine of future justification and a return to Rome.
-He questions outright whether justification is the cause of sanctification, and says both are given simultaneously and symmetrically. But then he does say that justification is the necessary condition for sanctification. I found his language to be confusing at times.
-Overall, he’ solid on Justification. My only qualm here is that he fails to explain the imputation of Christ’s righteousness in much detail, particularly in relation to Christ being the second Adam.
-He has a great response to NPP and NT Wright on these issues, which was somewhat surprising given how at times he adopts their language re: union, justification, sanctification, final salvation.
-Thankfully, Letham does emphasize that Christ in our place, as our substitute, is our salvation. The various landmines throughout notwithstanding, he does faithfully uphold the gospel at the end of the day.
Baptism/The Sacraments:
-His treatment on baptism is actually pretty good –most of what’s there a credo-baptist can agree with, and I commend it.
-He says that baptism most likely means ‘immerse’ or ‘to dip’. A hearty ‘Amen’ here. He even references Greek orthodoxy and how they know their own language, haha.
-He says that baptism is instrumental in giving the Holy Spirit, and what follows is a great treatment of baptism as a means of grace.
-However, he does come really close to saying that the grace of baptism is given in baptism. He’s not real clear on this (which, as a Baptist listening to a Presbyterian try to explain this in relation to infants, is not surprising).
-One troubling statement is how he argues that baptism ‘contains a curse as well as a blessing.’ This conflates Law and Gospel.
-He argues that “both” faith and baptism unite us to Christ. “Both receive the righteousness of Christ…both receive the Holy Spirit…both save.” This can be taken in some very troubling directions, towards Rome, Federal Vision, and baptismal regeneration.
-Sacraments are means of grace, “only to those who fulfill the conditions of the covenant.” Again, there is a sense in which this is true, but overall it’s a troubling statement that can lead in some dangerous directions.
-Noteworthy in all this is that he puts the chapter on the sacraments before calling, regeneration, and justification. The implication of this is very troubling.
Treatment of Reformed Baptists:
-He takes several cheap shots at particular (1689) Baptists that make it crystal-clear he’s never read or seriously engaged with the original sources. For example, he implies that the PBs were given over to a private, personal interpretation of scripture in contrast to going through parliament to form a confession (p233-34). These types of allegations/insinuations appears all throughout, like when he says (p445-446) that credo-baptists have an unhealthy focus on individual responsibility; that credo-baptists don’t believe in a mixed congregation (has he even read the 1689 Confession??); that Baptists are de-facto memorialists who “refuse” to use the word ‘sacrament’ (again showing he’s never read PBs); etc. Although this is somewhat to be expected coming from a Presbyterian, it’s disappointing that not only does he never interact with actual particular Baptists, but as a supposed scholar, he hasn’t even taken the time to properly understand the position he critiques.
-He writes that if infants were debarred from the covenant sign in the NT after receiving it in the OT, “Pentecost would’ve been the greatest mass excommunication in history.” This is one of the most ignorant statements regarding the issue I’ve ever read. He simply presupposes his own position and then rails against a straw man. If Letham actually read Baptist doctrine and Baptist arguments, he’d never say such foolish things. How a learned theologian can say such a thing, that even on the face of it doesn’t even make sense from a Presbyterian perspective, just boggles my mind.
-He argues that women are entrusted with childbirth and the nurture of children, which is “integral to the Covenant of Grace.” Then, that “to belittle this great privilege is to assault God’s covenant, which is advanced along household lines.” A classic Presbyterian position that I find to be very troubling. This along with what I mentioned above, that the normal way of conversion is ‘union with Christ in infant baptism and then that union is cultivated until saving faith later on’, clearly shows that he believes the church is built and the great commission is fulfilled by having babies, not by going into all the world and preaching the gospel.
-Says on p882 that the salvation of infants is included in the Covenant of Grace, with believers and their children. This raises many questions that he doesn’t take the time to answer.
-Thankfully, he opposes Paedocommunion. But like most Presbyterian arguments against paedocommunion, his reasons for such are very formidable against infant baptism as ell (even while recognizing that they are different sacraments).
Conclusion:
There are some serious landmines in this work: his treatment of the Covenant of Works, Covenant of Redemption, Union with Christ, and relation of Justification and Sanctification. However, knowing his theological commitments going in can help one sidestep here and there, in order to eat the meat and spit out the bones. As I mentioned above, if you’re looking for a solid introductory ST, this is a good option –much better than the widely popular Grudem (by the way, he has a great section refuting Grudem’s views on prophecy). But why not just go with Berkof, a much safer bet? I fail to see how this work contributes much beyond Berkhof, hence the 3 star rating. There are better options, notwithstanding that in the grand scheme of things, this work isn’t that bad.
-This is a helpful and solid introductory Systematic Theology. It’s easy to read, well-organized (a summary is provided at the heading of each chapter), concise, and faithful to the Westminster Confession of Faith (WCF). Although I’d rate it above popular level Systematics like Grudem, Frame, or MacArthur, it’s a bit behind the likes of Horton and Berkhof and Bavinck and Turretin. As a confessional Baptist, I differ at some key points, but recognize that he adheres very closely to the WCF. Some of this will come out in my comments below.
Misc. Thoughts:
-He’s fairly light on sources, and he often mentions things in passing without going into much detail or offering an opinion (which can be confusing to the reader). He’s also repetitive at times; it’s clear that some of the sections were written separately, probably even at different times in his life, without relation to the other sections. This disrupts the flow from time to time.
-He seems to love Barth and John Frame, especially in theology proper, as he quotes them extensively. Although he does also critique them here and there. He also speaks as though Calvin = the entire Reformed tradition, which is annoying given the diversity of Reformed Theology.
-The primacy of the church is clear throughout, as each section has relation to this central idea. This is one of the strengths of the work. (However, I found the actual section on the doctrine of the church and its government to be shallow and weak.)
-The sections on perseverance, assurance, and Lord’s Supper sections are excellent.
-I found it odd that he has a very long section on the Eastern Orthodox doctrine of Theosis, and is extremely sympathetic toward it.
-Perhaps my favorite section in the entire book is his treatment of preaching as a means of grace. He argues thoroughly and persuasively that preaching is the way in which Christ Himself speaks to His church. I highly commend what he says here, as it’s much needed in our day! (And his section on Calling, in relation to that, is fantastic as well!) He seems to really oppose the rampant individualism in our day, as this is clear throughout.
Doctrine of God/Trinity:
-He’s is solid here, but a bit sparse. It’s good, but nothing more than a basic introduction that can be found elsewhere. He opposes ESS (EFS), but only gives a few sentences of explanation why. Given the recent controversies and his role in them, I found it odd that he barely even mentioned it.
Covenant of Works (CoW):
-This is one of the most disappointing sections in the entire work. What’s concerning to me here: he essentially argues that the CoW is a Covenant of Grace, and speaks of it that way throughout; at times he fundamentally rejects the Law-gospel distinction, which has significant implications; because of this, he regularly confuses justification with sanctification.
-I agree with Meredith Kline that the CoW is central to getting the gospel right (Law vs. Gospel, Faith and Works, Justification and Sanctification, etc.) –a position that he scoffs at, outright dismissing Kline’s approach to the subject. This is a major flaw in this work: avoid this section!
Republication:
-He strongly opposes all forms of republication, which is the position consistent with the WCF, in my opinion. But republication has a formidable history in the Reformed tradition, and I was very disappointed at his arguments against it, which were poorly constructed, dismissive, and lacking in any real interaction with republicationists (except when he wholeheartedly dismisses Kline, again). Simply put, he just disagrees with republication, and fails to give any sort of substantial or detailed argument why. That’s just not helpful.
Creation:
-He’s really solid on creation (p280), and in the appendix he gives a very helpful, balanced overview of the various positions on the length of days. He doesn’t officially endorse a position, but pretty clearly calls the 6/24hour view into question.
Original Sin:
-This section is detailed and helpful, but there’s a paucity of historical analysis, which would’ve made it much better.
Two-Kingdom Theology (2KT):
-This is another area of strong disagreement I have here (though I admit, Letham does seem to be in line with the WCF in this).
-Some of the shocking things he says about 2KT: It’s radical dualism; it rests on a literalistic, dispensational hermeneutic; it has Christological problems that limit His lordship, and he even likens it to Nestoriamism; it makes the bible ‘not applicable’ to the common kingdom; it produces a ‘quietisic tendency’ and ‘encourages passivity’ and paves the way for tyranny (he even cites the Nazi regime as a fallout of 2KT in Germany); it runs contrary to the Reformed tradition; it has a naïve and complacent view of fallen people; and he ends by calling Kline and David VanDrunen ‘reformed dispensationals’.
-Look, I understand if he disagrees with 2KT, but this type of rhetoric is just plain ridiculous. Just an unhelpful section overall, as he doesn’t even engage in arguments against 2KT; he just rails against it, kind of like he does with Republication.
Pactum Salutis/Covenant of Redemption (CoR):
-Another major disappointment here, as he calls the Pactum Salutis simply a ‘theological opinion’, and says that it has no confessional support, apparently overlooking its articulation in the 1689 LBCF.
-He clearly takes a hostile, polemical tone against it, astonishingly claiming that it veers towards subordinationism or tritheism, that it’s too Law-centered, and that it led to Arianism and Unitarianism among American Presbyterians! That on top of how he implies that the CoR and the ESS/EFS position go hand and hand. Just a horrible section/argument here throughout. However, at the end he does commend JV Fesko’s recent book on the subject. But that’s far too little, too late given his strong language above.
Union with Christ/Justification/Sanctification:
-Taking a firm WTS position on union with Christ, he talks about baptism and union with Christ and then writes, “union with Christ is to be cultivated, developed, nourished.” This makes it clear that he wants to put union with Christ as the ground and centrality of our salvation, in contrast to justification.
-Clearly, the ideal/norm/expectation with Letham is that the normal way of salvation/conversion is being baptized as an infant, where that union with Christ is then cultivated and nourished in the church, leading to faith one day. For a Baptist (and some Presbyterians I’m sure), this raises some serious concerns.
-He uses Calvin to argue that sanctification is the fruit of union with Christ, not justification. Again, this can and has been taken to some dangerous extremes.
-Related to this, throughout Letham continually speaks of ‘faith’ as ‘faithfulness’. When defining faith, he says trust and obedience are synonymous. That is, he conflates repentance and faith as ‘two sides of the same coin’, NOT in the sense that true faith produces repentance/good works, but in that they are essentially the same thing. For example, he says the promise (Galatians 3) and the Law “go together.” (P676). Again, rejecting a fundamental law-gospel distinction, this has serious gospel implications.
-Letham also argues that good works are the way God brings us to full salvation in the future, and that salvation is incomplete until the last day. Here he quotes Turretin to argue that good works aren’t included in our justification, but are essential to ‘final salvation.’ That is, good works aren’t essential for “initial justification, but final salvation.” This leaves the door wide open for a doctrine of future justification and a return to Rome.
-He questions outright whether justification is the cause of sanctification, and says both are given simultaneously and symmetrically. But then he does say that justification is the necessary condition for sanctification. I found his language to be confusing at times.
-Overall, he’ solid on Justification. My only qualm here is that he fails to explain the imputation of Christ’s righteousness in much detail, particularly in relation to Christ being the second Adam.
-He has a great response to NPP and NT Wright on these issues, which was somewhat surprising given how at times he adopts their language re: union, justification, sanctification, final salvation.
-Thankfully, Letham does emphasize that Christ in our place, as our substitute, is our salvation. The various landmines throughout notwithstanding, he does faithfully uphold the gospel at the end of the day.
Baptism/The Sacraments:
-His treatment on baptism is actually pretty good –most of what’s there a credo-baptist can agree with, and I commend it.
-He says that baptism most likely means ‘immerse’ or ‘to dip’. A hearty ‘Amen’ here. He even references Greek orthodoxy and how they know their own language, haha.
-He says that baptism is instrumental in giving the Holy Spirit, and what follows is a great treatment of baptism as a means of grace.
-However, he does come really close to saying that the grace of baptism is given in baptism. He’s not real clear on this (which, as a Baptist listening to a Presbyterian try to explain this in relation to infants, is not surprising).
-One troubling statement is how he argues that baptism ‘contains a curse as well as a blessing.’ This conflates Law and Gospel.
-He argues that “both” faith and baptism unite us to Christ. “Both receive the righteousness of Christ…both receive the Holy Spirit…both save.” This can be taken in some very troubling directions, towards Rome, Federal Vision, and baptismal regeneration.
-Sacraments are means of grace, “only to those who fulfill the conditions of the covenant.” Again, there is a sense in which this is true, but overall it’s a troubling statement that can lead in some dangerous directions.
-Noteworthy in all this is that he puts the chapter on the sacraments before calling, regeneration, and justification. The implication of this is very troubling.
Treatment of Reformed Baptists:
-He takes several cheap shots at particular (1689) Baptists that make it crystal-clear he’s never read or seriously engaged with the original sources. For example, he implies that the PBs were given over to a private, personal interpretation of scripture in contrast to going through parliament to form a confession (p233-34). These types of allegations/insinuations appears all throughout, like when he says (p445-446) that credo-baptists have an unhealthy focus on individual responsibility; that credo-baptists don’t believe in a mixed congregation (has he even read the 1689 Confession??); that Baptists are de-facto memorialists who “refuse” to use the word ‘sacrament’ (again showing he’s never read PBs); etc. Although this is somewhat to be expected coming from a Presbyterian, it’s disappointing that not only does he never interact with actual particular Baptists, but as a supposed scholar, he hasn’t even taken the time to properly understand the position he critiques.
-He writes that if infants were debarred from the covenant sign in the NT after receiving it in the OT, “Pentecost would’ve been the greatest mass excommunication in history.” This is one of the most ignorant statements regarding the issue I’ve ever read. He simply presupposes his own position and then rails against a straw man. If Letham actually read Baptist doctrine and Baptist arguments, he’d never say such foolish things. How a learned theologian can say such a thing, that even on the face of it doesn’t even make sense from a Presbyterian perspective, just boggles my mind.
-He argues that women are entrusted with childbirth and the nurture of children, which is “integral to the Covenant of Grace.” Then, that “to belittle this great privilege is to assault God’s covenant, which is advanced along household lines.” A classic Presbyterian position that I find to be very troubling. This along with what I mentioned above, that the normal way of conversion is ‘union with Christ in infant baptism and then that union is cultivated until saving faith later on’, clearly shows that he believes the church is built and the great commission is fulfilled by having babies, not by going into all the world and preaching the gospel.
-Says on p882 that the salvation of infants is included in the Covenant of Grace, with believers and their children. This raises many questions that he doesn’t take the time to answer.
-Thankfully, he opposes Paedocommunion. But like most Presbyterian arguments against paedocommunion, his reasons for such are very formidable against infant baptism as ell (even while recognizing that they are different sacraments).
Conclusion:
There are some serious landmines in this work: his treatment of the Covenant of Works, Covenant of Redemption, Union with Christ, and relation of Justification and Sanctification. However, knowing his theological commitments going in can help one sidestep here and there, in order to eat the meat and spit out the bones. As I mentioned above, if you’re looking for a solid introductory ST, this is a good option –much better than the widely popular Grudem (by the way, he has a great section refuting Grudem’s views on prophecy). But why not just go with Berkof, a much safer bet? I fail to see how this work contributes much beyond Berkhof, hence the 3 star rating. There are better options, notwithstanding that in the grand scheme of things, this work isn’t that bad.
November 10, 2019
Systematic Theology by Robert Letham is a solid work designed to fit within the framework of Reformed confessionalism. This volume is unique in that is begins with a treatment on the triune God. Letham begins by offered the dominant arguments for God’s existence and proceeds to show how the doctrine of the Trinity unfolding in church history and redemptive history, respectively.
The remaining sections appear as one might expect - the doctrine of the Word of God, the works of God, the image of God, the covenant of God, Christ, the Son of God, the Spirit of God and the People of God, and the Ultimate Purposes of God.
Dr. Letham draws on a wide range of evangelical writers as he articulates each doctrine - biblically, historical, and always in the conservative evangelical stream. This work is unusually objective. That is, while the author does not hide his doctrinal pre-commitments, he is eager to fairly represent his opponents.
As with any work of systematic theology, readers will likely not agree with everything. Some readers, like me, will need to look elsewhere on the matters of baptism and eschatology.
Systematic Theology makes a noteworthy contribution to a growing list of solid offerings. I will turn to this volume often and use it as a solid resource for theological study and reflection.
Dr. Letham is director of research and senior lecturer in Systematic Theology and historical theology at Wales Evangelical School of Theology.
The remaining sections appear as one might expect - the doctrine of the Word of God, the works of God, the image of God, the covenant of God, Christ, the Son of God, the Spirit of God and the People of God, and the Ultimate Purposes of God.
Dr. Letham draws on a wide range of evangelical writers as he articulates each doctrine - biblically, historical, and always in the conservative evangelical stream. This work is unusually objective. That is, while the author does not hide his doctrinal pre-commitments, he is eager to fairly represent his opponents.
As with any work of systematic theology, readers will likely not agree with everything. Some readers, like me, will need to look elsewhere on the matters of baptism and eschatology.
Systematic Theology makes a noteworthy contribution to a growing list of solid offerings. I will turn to this volume often and use it as a solid resource for theological study and reflection.
Dr. Letham is director of research and senior lecturer in Systematic Theology and historical theology at Wales Evangelical School of Theology.
March 14, 2024
Well worth your time. Letham’s Systematic is an engaging read with a gift for brevity (though at times I wish he wrote more). He does well at engaging the current theological conversation in the conservative reformed world. I found his engagement with Barth helpful but more than that Letham consistently engaged with Eastern Orthodoxy which is very much needed in our day. This alone sets Letham apart from older Reformed Dogmatics, which tended to not engage the East very much.
A common thread I found was that Letham tends to hold the spiritual and material world together more so than most Evangelicals. This came through in his discussion of traducianism and the way he structured his Pneumatology/Soteriology with his Ecclesiology.
I found his treatment of the different views of creation even handed and helpful. One quirk was that Letham argues forcefully for a rehabilitated reformed doctrine of theosis, be prepared to think through his arguments.
Also, for those writing papers, his footnotes are a very helpful reference in getting your feet wet on any subject and are not merely appealing to older sources. This is very much a contemporary volume and in that I found it refreshing, thought provoking, and edifying.
A common thread I found was that Letham tends to hold the spiritual and material world together more so than most Evangelicals. This came through in his discussion of traducianism and the way he structured his Pneumatology/Soteriology with his Ecclesiology.
I found his treatment of the different views of creation even handed and helpful. One quirk was that Letham argues forcefully for a rehabilitated reformed doctrine of theosis, be prepared to think through his arguments.
Also, for those writing papers, his footnotes are a very helpful reference in getting your feet wet on any subject and are not merely appealing to older sources. This is very much a contemporary volume and in that I found it refreshing, thought provoking, and edifying.
October 9, 2020
This Systematic Theology is exceptional. Sure, you won't agree with everything, but the layout, content and tone is second to none among modern equivalents.
Reading this over the last 10 months with friends has been one of the highlights of my year!
Reading this over the last 10 months with friends has been one of the highlights of my year!
December 30, 2024
Worked through this for a class at college. Very good resource. The work provides an interesting and clear introduction to Systematics, well structured, and at a level which challenges the reader to think more deeply. (Particularly the section on Eschatology got me to reconsider my position in more detail). The discussion questions at the end of each chapter (though I did not find it always to be the case) allowed for helpful consolidation. Definitely for those wanting something a little more substantial, but still at a level that is accessible, this is a great volume. I would also recommend working through the book in a group setting as it lends to good and edifying discussion.
February 5, 2021
Since graduating seminary, I’ve had a continual hankering for everyday learning. Letham was a wonderful everyday teacher for the past couple months. As far as content goes, Letham is solid. He frequently cites the confession. As with any author, I had minor scruples along and along, but his major system of doctrine is consistent with confessional reformed theology. He shines his brightest in teaching on the Trinity—perhaps the best 100 pages of the book. Overall, I looked forward to my time with Letham every day, and he further shaped my thinking. Worth the read.
January 17, 2024
Very solid, well-organized systematic theology. It adheres closely to a confessional systematic theology, based majorly on the WCF. There is ample scriptural support and exegesis, particularly concerning historically-contested areas of first principles (divinity of Christ, salvation, etc).
However, I give this 4 stars concerning the sections of Presbyterian thought - sacraments and the like. A heavy reliance is placed upon tradition and confession and less scriptural exegesis is found than on other topics.
Overall it is very good and deals accurately with the gospel, which is always of first importance.
However, I give this 4 stars concerning the sections of Presbyterian thought - sacraments and the like. A heavy reliance is placed upon tradition and confession and less scriptural exegesis is found than on other topics.
Overall it is very good and deals accurately with the gospel, which is always of first importance.
August 23, 2022
A top rate systematic theology. Confessional. Classical. Robustly Trinitarian.
I found Letham quite wonky on baptism. I am a Baptist, but I found him quite wonky even as a Presbyterian.
I've long appreciated Letham's appreciation and criticism of Eastern Orthodoxy, but here, as in Through Western Eyes , his appreciation is a bit too flirtatious at points and makes me squirm.
I do think Letham waffles on creation, but sadly, that seems to be par for the course these days and to his credit, his waffles are less fluffy than most others.
I found Letham quite wonky on baptism. I am a Baptist, but I found him quite wonky even as a Presbyterian.
I've long appreciated Letham's appreciation and criticism of Eastern Orthodoxy, but here, as in Through Western Eyes , his appreciation is a bit too flirtatious at points and makes me squirm.
I do think Letham waffles on creation, but sadly, that seems to be par for the course these days and to his credit, his waffles are less fluffy than most others.
August 26, 2020
I had high expectations of this Systematic Theology, but I consider it to be a bit of a letdown. It gets off to a bad start and never really recovers. I did appreciate his discussions of eschatology, however. We are still awaiting a modern one-volume replacement for Louis Berkhof.
January 19, 2023
In my opinion, this is the second best one volume ST after Berkhof. However, this is generally easier to understand compared to Berkhof and so I will recommend this book to most lay Christians instead. This is probably the most advanced one-volume ST for most laypeople.
In comparison to Berkhof, this book engages with modern evangelical scholarship, contemporary issues, and Eastern Orthodox theology which is a huge plus point, whereas Berkhof engaged at a deeper depth with various strands of philosophy, neo-orthodoxy, and liberal theology. The strength of Berkhof being a master summarizer is also his weakness, where one would wish he elaborate more on certain issues, and elaboration is certainly the strength of Letham which in my opinion is very helpful for Classical Theism, but sometimes Letham can be overly long-winded and verbose, especially with Eschatology and the appendix section of Main Interpretations of Genesis 1.
Overall there is good clarity in this book and so I will highly recommend this book. This book will certainly pair very well with Berkhof.
Below are several positive and negative critiques I have with Letham:
1. The arrangement of his topics is unusual, so it will take a while in getting used to it. For example, he begins with the Doctrine of Trinity, then the Doctrine of God, then Scripture. He also integrates the topic of soteriology and ecclesiology together. The contents are still orthodox, just that from a pedagogical point of view, some might this his arrangement to be a little out of place. That being said, from my experience, it is still much easier to follow Letham as compared to Geerhardus Vos' Reformed Dogmatics.
2. Lack of Prolegomena - I wish that 1 day he will write a separate book on Prolegomena and dedicate a section within it to address the lack of integration of biblical studies and systematic theology in academics today.
3. Minimal engagement with NCT and PC - I understand that Letham mentioned that he's not able to engage with every new theological perspective and proposal, and I have a feeling that NCT and PC will be outdated and replaced by other systems in the future, nertheless I still wish he engage more with them because these two systems are still very relevant in the life of my church.
4. While I wish Letham speaks more about divine simplicity and impassibility, I'm still thankful that he affirm these doctrines to be biblical which is something forgotten by the evangelical church and abandoned by modern theologians and biblical scholars. Do read James Dolezal and Matthew Barrett to supplement your understanding of these doctrines if you are able to. Avoid Grudem and Frame on these issues.
5. Eternal Generation - In my opinion, Letham argued for a strong case that monogenes should be translated as "Only Begotten" and used this to defend eternal generation. But for those who find this translation unconvincing, they got to read Matthew Barrett' Simply Trinity to learn the arguments for eternal generation using other biblical passages such as Radiance, Imprint, Image, Wisdom and Ancient of Days. Letham also missed out on speaking about communication of essence in generation and spiration, fortunately this area can be supplemented by Berkhof.
6. There is a lack of engagement with EFS, however, Letham's understanding of Classical Trinitarian theology clearly shows that it is incompatible with EFS. Throughout this systematic book, we can see Letham emphasized on the Trinity having One indivisible will, which is in contradiction to EFS' position that there are three distinct wills in the Trinity.
7. At section 4.7 Did God Elect to be Triune, it seems like Letham conflates the necessity & free will of God because it appears that he seems to be holding these two together dualistically. Nevertheless, this is a very minor issue to me.
8. At section 13.4.2, Letham seems to be trying to eat his cake and have it by affirming Federal, Realist, and Corporate views for Adam's imputation of guilt on humanity. I might be wrong on this but I am more convinced that the Federal view seems to be the only view that is correct. Again, this is a minor issue.
9. It might be controversial to some that Letham does not agree with the Covenant of Redemption (Pactum Salutis), but I'm happy that he challenged this position. Richard Barcellos did quote John Owen in his Trinity & Creation book to defend the Pactum Salutis, however, I think more work needs to be done to defend the Pactum Salutis and reconcile it with the Single Will of the Trinity, and to address exegetical issues such as Psalms 110 "The LORD says to my Lord". I have yet to come across a Covenant Theology book to address this issue.
10. I appreciate Letham in refuting Michael Horton and Meredith Kline's view on the Mosaic Covenant. I find his arguments to be very convincing, the same arguments he used against Klinean view can also be used against NCT and probably against PC too. (New Covenant Theology, Progressive Covenantalism)
11. I have a minor disagreement that the Covenant with Noah is merely just a common grace covenant. I find Berkhof's take to be sharper especially with the sentence, "This covenant also rests on the covenant of grace."
12. Section 17.4 How is Christ to be Understood as One Indivisible Person is confusing to me, maybe because I am unfamiliar with this topic.
13. From his treatment of sacraments, Letham didn't mention the term "sacramental union" which is indicated in the WCF. But it seems like he uses the term "theological union" to convey the same idea in the WCF.
14. It's through his understanding of baptism where I discover that there are some nuances within the Reformed paeodobaptist camp. For the WCF Presbyterians, they do affirm that the grace of regeneration is convey through water baptism to infants, but it can be either before, during, and after, and only limited to the elects. So it's a kind of baptismal regeneration, but these two points distinguishes the Presbyterians from Lutherans and Roman Catholics. While I don't think that there is a uniform view within the Dutch Reformed, it seems like Berkhof does not share the same view as Presbyterians. To him, baptism only imparts a strengthening grace to both infants and adults. For those who wonder how this strengthening grace works for infants who have not yet come to faith, Berkhof did address this issue in his ST book which you all can read further on it. As of now, I lean towards Berkhof's position more than the WCF's position.
15. I appreciate Letham's treatment on the topic of assurance. I find this to be very relevant and pastoral to many Christians.
16. I don't agree with Letham's take on the man of Lawlessness in 2 Thessalonians, he thinks that this man is the 1st Century Roman Emperor, Titus Vespasian. As for me, I think that there are many "types" of Anti-Christ throughout church history until the 2nd coming of Christ, and there will be a final ultimate Anti-Christ to appear in the future right before the 2nd parousia. But I might be wrong on this as I have not engaged in this subject enough.
17. Letham's exegesis on Romans 2:14-15 led him to take the view that the gentiles here are referring to Gentile Christians instead of Pagan unbelievers. I don't agree with him but he certainly brings to my attention that I need to spend more effort to double check on this issue.
18. I appreciate Letham's efforts for including the historic creeds in Appendix 2 and for giving a brief historical comment on these creeds. Many will be unfamiliar with Chalcedon (AD 451), Constantinople II (AD 553), and Constantinople III (AD 680-681) creeds, so including these will be very helpful.
In comparison to Berkhof, this book engages with modern evangelical scholarship, contemporary issues, and Eastern Orthodox theology which is a huge plus point, whereas Berkhof engaged at a deeper depth with various strands of philosophy, neo-orthodoxy, and liberal theology. The strength of Berkhof being a master summarizer is also his weakness, where one would wish he elaborate more on certain issues, and elaboration is certainly the strength of Letham which in my opinion is very helpful for Classical Theism, but sometimes Letham can be overly long-winded and verbose, especially with Eschatology and the appendix section of Main Interpretations of Genesis 1.
Overall there is good clarity in this book and so I will highly recommend this book. This book will certainly pair very well with Berkhof.
Below are several positive and negative critiques I have with Letham:
1. The arrangement of his topics is unusual, so it will take a while in getting used to it. For example, he begins with the Doctrine of Trinity, then the Doctrine of God, then Scripture. He also integrates the topic of soteriology and ecclesiology together. The contents are still orthodox, just that from a pedagogical point of view, some might this his arrangement to be a little out of place. That being said, from my experience, it is still much easier to follow Letham as compared to Geerhardus Vos' Reformed Dogmatics.
2. Lack of Prolegomena - I wish that 1 day he will write a separate book on Prolegomena and dedicate a section within it to address the lack of integration of biblical studies and systematic theology in academics today.
3. Minimal engagement with NCT and PC - I understand that Letham mentioned that he's not able to engage with every new theological perspective and proposal, and I have a feeling that NCT and PC will be outdated and replaced by other systems in the future, nertheless I still wish he engage more with them because these two systems are still very relevant in the life of my church.
4. While I wish Letham speaks more about divine simplicity and impassibility, I'm still thankful that he affirm these doctrines to be biblical which is something forgotten by the evangelical church and abandoned by modern theologians and biblical scholars. Do read James Dolezal and Matthew Barrett to supplement your understanding of these doctrines if you are able to. Avoid Grudem and Frame on these issues.
5. Eternal Generation - In my opinion, Letham argued for a strong case that monogenes should be translated as "Only Begotten" and used this to defend eternal generation. But for those who find this translation unconvincing, they got to read Matthew Barrett' Simply Trinity to learn the arguments for eternal generation using other biblical passages such as Radiance, Imprint, Image, Wisdom and Ancient of Days. Letham also missed out on speaking about communication of essence in generation and spiration, fortunately this area can be supplemented by Berkhof.
6. There is a lack of engagement with EFS, however, Letham's understanding of Classical Trinitarian theology clearly shows that it is incompatible with EFS. Throughout this systematic book, we can see Letham emphasized on the Trinity having One indivisible will, which is in contradiction to EFS' position that there are three distinct wills in the Trinity.
7. At section 4.7 Did God Elect to be Triune, it seems like Letham conflates the necessity & free will of God because it appears that he seems to be holding these two together dualistically. Nevertheless, this is a very minor issue to me.
8. At section 13.4.2, Letham seems to be trying to eat his cake and have it by affirming Federal, Realist, and Corporate views for Adam's imputation of guilt on humanity. I might be wrong on this but I am more convinced that the Federal view seems to be the only view that is correct. Again, this is a minor issue.
9. It might be controversial to some that Letham does not agree with the Covenant of Redemption (Pactum Salutis), but I'm happy that he challenged this position. Richard Barcellos did quote John Owen in his Trinity & Creation book to defend the Pactum Salutis, however, I think more work needs to be done to defend the Pactum Salutis and reconcile it with the Single Will of the Trinity, and to address exegetical issues such as Psalms 110 "The LORD says to my Lord". I have yet to come across a Covenant Theology book to address this issue.
10. I appreciate Letham in refuting Michael Horton and Meredith Kline's view on the Mosaic Covenant. I find his arguments to be very convincing, the same arguments he used against Klinean view can also be used against NCT and probably against PC too. (New Covenant Theology, Progressive Covenantalism)
11. I have a minor disagreement that the Covenant with Noah is merely just a common grace covenant. I find Berkhof's take to be sharper especially with the sentence, "This covenant also rests on the covenant of grace."
12. Section 17.4 How is Christ to be Understood as One Indivisible Person is confusing to me, maybe because I am unfamiliar with this topic.
13. From his treatment of sacraments, Letham didn't mention the term "sacramental union" which is indicated in the WCF. But it seems like he uses the term "theological union" to convey the same idea in the WCF.
14. It's through his understanding of baptism where I discover that there are some nuances within the Reformed paeodobaptist camp. For the WCF Presbyterians, they do affirm that the grace of regeneration is convey through water baptism to infants, but it can be either before, during, and after, and only limited to the elects. So it's a kind of baptismal regeneration, but these two points distinguishes the Presbyterians from Lutherans and Roman Catholics. While I don't think that there is a uniform view within the Dutch Reformed, it seems like Berkhof does not share the same view as Presbyterians. To him, baptism only imparts a strengthening grace to both infants and adults. For those who wonder how this strengthening grace works for infants who have not yet come to faith, Berkhof did address this issue in his ST book which you all can read further on it. As of now, I lean towards Berkhof's position more than the WCF's position.
15. I appreciate Letham's treatment on the topic of assurance. I find this to be very relevant and pastoral to many Christians.
16. I don't agree with Letham's take on the man of Lawlessness in 2 Thessalonians, he thinks that this man is the 1st Century Roman Emperor, Titus Vespasian. As for me, I think that there are many "types" of Anti-Christ throughout church history until the 2nd coming of Christ, and there will be a final ultimate Anti-Christ to appear in the future right before the 2nd parousia. But I might be wrong on this as I have not engaged in this subject enough.
17. Letham's exegesis on Romans 2:14-15 led him to take the view that the gentiles here are referring to Gentile Christians instead of Pagan unbelievers. I don't agree with him but he certainly brings to my attention that I need to spend more effort to double check on this issue.
18. I appreciate Letham's efforts for including the historic creeds in Appendix 2 and for giving a brief historical comment on these creeds. Many will be unfamiliar with Chalcedon (AD 451), Constantinople II (AD 553), and Constantinople III (AD 680-681) creeds, so including these will be very helpful.
March 2, 2020
I had the privilege of being a student of Robert "Bob" Letham, and am very thankful for this distillation of his decades of theological reflection - and not just because it helpfully renders my poorly transcribed lecture notes obsolete. Of course, any new systematic theology prompts the question, "Do we need another one?", to which the answer must be, "technically no, but this is still really worth getting."
In particular, Letham does two things that aren't common in systematics. First, he writes with a genuine and deep awareness of historical theology, and not just within his own Reformed field. The Westminster Assembly does get frequent shoutouts, but he also quotes diverse traditions with understanding, and his explorations of the early church and Reformation theology go far beyond the casual name-dropping that can sometimes be found in systematics. Does he sometimes spend too much time on historical discussion? Perhaps, but it's all much-needed and helpful stuff.
Second, Letham writes with a concern to integrate soteriology and ecclesiology, as a response to the unhelpful biases of Western individualism. After all, "Christ is King not merely over a collection of disparate individuals but over his covenant people" (588). This means the church gets mentioned much earlier than we may be used to, as he discusses (for example) preaching in the context of regeneration, baptism in the context of justification, and the Lord's Supper in the context of sanctification. I certainly don't agree with all of his ecclesiology (or some of the comments he makes about mine!), but this is a stimulating way of approaching the issues.
The whole thing is generally clear and readable, with summaries at the beginning of each new chapter, helpful illustrations and sprinklings of dry humour throughout. At the same time, this would definitely fall into the category of "intermediate and above", as some things are mentioned only in passing, some knowledge is assumed, and at points things get much deeper than Grudem would ever dream of. For those who haven't had the privilege of Bob's lectures, there are helpful study questions at the end of each chapter, except for the last, where we're appropriately told, "Here language falls short. This is an occasion for awe, worship, thanksgiving, and prayer" (907). Which is a good way of ending a book that begins by telling us to "enjoy it; theology should be enjoyed, for our greatest privilege is 'to glorify God, and to enjoy him for ever.'" (38)
In particular, Letham does two things that aren't common in systematics. First, he writes with a genuine and deep awareness of historical theology, and not just within his own Reformed field. The Westminster Assembly does get frequent shoutouts, but he also quotes diverse traditions with understanding, and his explorations of the early church and Reformation theology go far beyond the casual name-dropping that can sometimes be found in systematics. Does he sometimes spend too much time on historical discussion? Perhaps, but it's all much-needed and helpful stuff.
Second, Letham writes with a concern to integrate soteriology and ecclesiology, as a response to the unhelpful biases of Western individualism. After all, "Christ is King not merely over a collection of disparate individuals but over his covenant people" (588). This means the church gets mentioned much earlier than we may be used to, as he discusses (for example) preaching in the context of regeneration, baptism in the context of justification, and the Lord's Supper in the context of sanctification. I certainly don't agree with all of his ecclesiology (or some of the comments he makes about mine!), but this is a stimulating way of approaching the issues.
The whole thing is generally clear and readable, with summaries at the beginning of each new chapter, helpful illustrations and sprinklings of dry humour throughout. At the same time, this would definitely fall into the category of "intermediate and above", as some things are mentioned only in passing, some knowledge is assumed, and at points things get much deeper than Grudem would ever dream of. For those who haven't had the privilege of Bob's lectures, there are helpful study questions at the end of each chapter, except for the last, where we're appropriately told, "Here language falls short. This is an occasion for awe, worship, thanksgiving, and prayer" (907). Which is a good way of ending a book that begins by telling us to "enjoy it; theology should be enjoyed, for our greatest privilege is 'to glorify God, and to enjoy him for ever.'" (38)
March 23, 2020
Systematic theology is one of those books that really intimidates when you have it in your hands. More than a thousand pages of Biblical doctrine, more than 30 chapters and perhaps, tens of hours of study. However, nothing that a good reading plan can fix.
One of the crucial points that distinguishes this book from other systematic theologies is that its Introduction (Prolegomena) is much smaller than others (compare with Beeke's Reformed Systematic Theology). Some may not be very happy about this. But in a way, Letham is going straight to the point and the core doctrines.
Another essential point that I really think is distinctive is that it starts briefly with the doctrine of the Scriptures but continues fully with the doctrine of the Trinity and starting from this is that each theme that follows is developed. Its emphasis is fully Trinitarian. There are few theological works that emphasize this aspect and sometimes it is truly urgent. We are very quick to forget the Trinitarian essence of God and of our salvation.
Something any history lover will enjoy while reading this book is the constant reference to historical events surrounding each specific doctrine or theme. However, when Letham addresses such historical issues, he doesn’t do it just a simple footnote. No, it is a true interaction with the context and controversies of those times applied to the times in which we live today.
One of the ways where we can see the great benefit of this book is the relevance to modern theological themes. It is not a book that simply recapitulates the passages and repeats what others have written in decades or centuries past. The language used is easy to understand and avoids the terminology or phrases that usually disconcert us. Therefore, the work is useful for pastors, students or academics.
If you want to know the reformed doctrine in a synthesized way and explained in simple terms, this is the book. If you want a work to reinforce your theological studies, consult, quote and reinforce your reformed convictions, this is the book. Both, students and lay people will benefit from this reading.
I received a digital copy of this book from Crossway through to the Blog Review Program.
One of the crucial points that distinguishes this book from other systematic theologies is that its Introduction (Prolegomena) is much smaller than others (compare with Beeke's Reformed Systematic Theology). Some may not be very happy about this. But in a way, Letham is going straight to the point and the core doctrines.
Another essential point that I really think is distinctive is that it starts briefly with the doctrine of the Scriptures but continues fully with the doctrine of the Trinity and starting from this is that each theme that follows is developed. Its emphasis is fully Trinitarian. There are few theological works that emphasize this aspect and sometimes it is truly urgent. We are very quick to forget the Trinitarian essence of God and of our salvation.
Something any history lover will enjoy while reading this book is the constant reference to historical events surrounding each specific doctrine or theme. However, when Letham addresses such historical issues, he doesn’t do it just a simple footnote. No, it is a true interaction with the context and controversies of those times applied to the times in which we live today.
One of the ways where we can see the great benefit of this book is the relevance to modern theological themes. It is not a book that simply recapitulates the passages and repeats what others have written in decades or centuries past. The language used is easy to understand and avoids the terminology or phrases that usually disconcert us. Therefore, the work is useful for pastors, students or academics.
If you want to know the reformed doctrine in a synthesized way and explained in simple terms, this is the book. If you want a work to reinforce your theological studies, consult, quote and reinforce your reformed convictions, this is the book. Both, students and lay people will benefit from this reading.
I received a digital copy of this book from Crossway through to the Blog Review Program.
July 6, 2022
As a one volume Systematic Theology book, Letham does an amazing job at trying to touch base with a plethora of other scholars and academic works. Despite having a strong "confessional" Presbyterian bias, Letham remains fairly neutral and objective, especially when it comes to exegetical mistakes.
Would definitely recommend as a one-stop center if you want to read only 1 ST book for the next 10 years?
There are some caveats I must address if you wish to greatly enhance your reading experience (or simply want to get through the 900ish pages faster and with more continuity:
1. Required pre-requisite: read the entire bible cover to cover before reading this book
2. Nice to have some basic awareness of Biblical Hebrew & Greek, will help with context (and even Latin for the early church debates) Otherwise get ready to do some google translating on the go.
3. May be helpful to take an intro course from your church on the chronology and history of the patristic era, or watch a YT vid about it at least. Origen who?
God bless
Would definitely recommend as a one-stop center if you want to read only 1 ST book for the next 10 years?
There are some caveats I must address if you wish to greatly enhance your reading experience (or simply want to get through the 900ish pages faster and with more continuity:
1. Required pre-requisite: read the entire bible cover to cover before reading this book
2. Nice to have some basic awareness of Biblical Hebrew & Greek, will help with context (and even Latin for the early church debates) Otherwise get ready to do some google translating on the go.
3. May be helpful to take an intro course from your church on the chronology and history of the patristic era, or watch a YT vid about it at least. Origen who?
God bless
February 6, 2020
This is, in my opinion, the best modern one-volume resource on Systematic Theology from a Reformed perspective available. Letham has a very strong grasp of the doctrine of the Trinity (see his previous book on the topic), wisely integrates soteriology and ecclesiology, and deals with a variety of modern theological issues. What is so valuable about Letham is that he is so thoroughly conversant with the history of the church (both East and West). Additionally, Letham knows where to take the time to exegete Scripture in greater detail to argue his position. Plus, there are many instances where Letham demonstrates a wise humility, admitting what we simply don't know. While Calvin's Institutes (the 1541 and the 1559 edition) would be the very first place I would send someone, this would be second when it comes to a one-volume survey of Christian theology.
October 9, 2020
I don't know what to say but this book has made me love God more.
What more is there to say?
What more is there to say?
November 3, 2025
Really helpful at times, really obnoxious at other times.
July 10, 2022
An excellent summary of doctrine from a reformed perspective while still engaging with multiple other perspectives.The trinity refreshingly permeates the book.
Thanks to a logos reading plan you can read this in 10 minutes a day for 6 months! Well worth the time and effort.
Thanks to a logos reading plan you can read this in 10 minutes a day for 6 months! Well worth the time and effort.
February 7, 2020
A well-written, up-to-date systematic theology from a Reformed perspective. I found this a helpful book. Letham is not attempting to be innovative (no faithful theologian should!). The places where this book is slightly different than other Reformed ST's reflect Letham's specialties (ie, his knowledge of Eastern Orthodoxy, or his strong Trinitarianism, which, for example, leads him to concerns about the pactum salutis). The one exception is his (I think) unique decision to place ecclesiology and soteriology in the same section, thus arguing against an individualistic interpretation of either. This represents less a theological innovation as an attempt to reflect historic teaching on the corporate nature of salvation in the very structure of his work.
One critique: as a Baptist, and thus belonging to what Letham would probably term "broader 'Reformed' evangelicalism," I thought his portrayals of historic Baptist positions were rather dismissive, and quite brief.
And finally, this may be the only ST I've ever read in which a work on ornithology (that's the study of birds, for you non-bird-nerds) made its way into the footnotes: page 904, note 9. Hats off (and binoculars out) to you, Dr. Letham.
One critique: as a Baptist, and thus belonging to what Letham would probably term "broader 'Reformed' evangelicalism," I thought his portrayals of historic Baptist positions were rather dismissive, and quite brief.
And finally, this may be the only ST I've ever read in which a work on ornithology (that's the study of birds, for you non-bird-nerds) made its way into the footnotes: page 904, note 9. Hats off (and binoculars out) to you, Dr. Letham.
October 30, 2019
A new comprehensive (1000+ pages) theology from an evangelical Presbyterian author should be well-received by the church at large.
At 1000 pages, the book is too large to read in its entirety before completing a review - it took three semesters in seminary to read through Augustus Strong’s Systematic Theology which is of similar length. What this review will attempt to do is examine three or four issues that may be of interest to a Wesleyan evangelical reader. The author of the review does not claim to be a theological scholar; but, rather, a pastor with an interest in theology.
The book begins, as a well-written theology must, with a discussion on the existence and nature of God. This includes an examination of the arguments often given for the existence of God. Letham points out these arguments are not likely to provide proof for the unbeliever, but they are “presented to believers to disclose the rationality of what they hold already by faith.” (p. 43). Letham looks at three of the most common arguments:
1. Anselm’s Proof for the Existence of God
(where he spends the most time)
2. The Cosmological Argument
3. The Teleological Argument
4. The Moral Argument
The author takes time to explore the strengths and weaknesses of such arguments as a whole. The discussion, as is the entire book, is well-documented with references to a variety of sources: Biblical, ancient, and modern.
After providing a detailed discussion of the Trinity, the author provides a full discussion on the attributes of God. From there the author moves into a discussion of the Word of God, quickly taking the reader to a discussion of inerrancy, starting with these comments:
The author, thus, has a high view of scripture - appreciated by this reviewer.
As can be expected from a Presbyterian author, this theology has a strong statement on the sovereignty of God’s grace and its “corollary”, the perseverance of the saints. However, only a single paragraph is spent discussing the issues Arminius and Wesley had with perseverance as viewed from a reformed perspective, though he later addresses the warning passages found in Hebrews 6 and 10 under the subtopic of the “the promises of God”. It should be noted that each chapter, including this one, ends with a few suggestions for further reading and a few study questions to guide the reader in a deeper study of the topics discussed.
The other issue that would be of interest to Wesleyan readers would be that of sanctification. “Justification and sanctification are inseparable, yet distinct. … Justification affects our legal status, while sanctification affects our moral condition.” (p. 736) Though the author spends a great deal of time discussing the meaning, timing, and means (“The same means that bring us into the covenant keep us there. There are no extraordinary sanctifying devices. (p. 738), he at no time addresses directly the Wesleyan distinctive of entire sanctification. He hints at this issue as he addresses the “erroneous” view of the Keswick doctrine of sanctification and challenges the modern church’s distinction between “between having Christ as one’s Savior and having him as Lord.” (p. 742). But that is as close as he gets to discussing entire sanctification.
The book ends with nearly 100 pages of reference material:
A limited glossary - which is missing many key terms one might expect in a “Christian” theology text and does not include references to where the material is discussed in the text.
A bibliography - with no easy way to verify its completeness without reading the entire text or going through each individual footnote.
A Name Index
A Subject Index
A Scripture Index
These last three indexes were not included in my review copy, leaving this reviewer with no way to evaluate their completeness or helpfulness.
The book is readable - by scholars, members of the clergy, or laymen. I expect that given the quantity of material available in this book, a digital copy of the book might be more helpful than a paper copy - sadly there is no sign of a digital copy (Kindle, LOGOS, ePub, etc.) being available in the foreseeable future. Though written primarily for a Reformed audience, the completeness of the material covered will make it of value to those coming from a variety of theological backgrounds.
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This review is based on a free electronic copy provided by the publisher for the purpose of creating this review. The opinions expressed are my own.
At 1000 pages, the book is too large to read in its entirety before completing a review - it took three semesters in seminary to read through Augustus Strong’s Systematic Theology which is of similar length. What this review will attempt to do is examine three or four issues that may be of interest to a Wesleyan evangelical reader. The author of the review does not claim to be a theological scholar; but, rather, a pastor with an interest in theology.
The book begins, as a well-written theology must, with a discussion on the existence and nature of God. This includes an examination of the arguments often given for the existence of God. Letham points out these arguments are not likely to provide proof for the unbeliever, but they are “presented to believers to disclose the rationality of what they hold already by faith.” (p. 43). Letham looks at three of the most common arguments:
1. Anselm’s Proof for the Existence of God
(where he spends the most time)
2. The Cosmological Argument
3. The Teleological Argument
4. The Moral Argument
The author takes time to explore the strengths and weaknesses of such arguments as a whole. The discussion, as is the entire book, is well-documented with references to a variety of sources: Biblical, ancient, and modern.
After providing a detailed discussion of the Trinity, the author provides a full discussion on the attributes of God. From there the author moves into a discussion of the Word of God, quickly taking the reader to a discussion of inerrancy, starting with these comments:
Inerrancy has been embraced throughout the ages. The claim that the Bible is without error on all it pronounces emerged prominently in the nineteenth century. Yet, as Warfield demonstrated, the church down through the centuries held this position, whether explicitly or implicitly. (p. 190)
The author, thus, has a high view of scripture - appreciated by this reviewer.
As can be expected from a Presbyterian author, this theology has a strong statement on the sovereignty of God’s grace and its “corollary”, the perseverance of the saints. However, only a single paragraph is spent discussing the issues Arminius and Wesley had with perseverance as viewed from a reformed perspective, though he later addresses the warning passages found in Hebrews 6 and 10 under the subtopic of the “the promises of God”. It should be noted that each chapter, including this one, ends with a few suggestions for further reading and a few study questions to guide the reader in a deeper study of the topics discussed.
The other issue that would be of interest to Wesleyan readers would be that of sanctification. “Justification and sanctification are inseparable, yet distinct. … Justification affects our legal status, while sanctification affects our moral condition.” (p. 736) Though the author spends a great deal of time discussing the meaning, timing, and means (“The same means that bring us into the covenant keep us there. There are no extraordinary sanctifying devices. (p. 738), he at no time addresses directly the Wesleyan distinctive of entire sanctification. He hints at this issue as he addresses the “erroneous” view of the Keswick doctrine of sanctification and challenges the modern church’s distinction between “between having Christ as one’s Savior and having him as Lord.” (p. 742). But that is as close as he gets to discussing entire sanctification.
The book ends with nearly 100 pages of reference material:
A limited glossary - which is missing many key terms one might expect in a “Christian” theology text and does not include references to where the material is discussed in the text.
A bibliography - with no easy way to verify its completeness without reading the entire text or going through each individual footnote.
A Name Index
A Subject Index
A Scripture Index
These last three indexes were not included in my review copy, leaving this reviewer with no way to evaluate their completeness or helpfulness.
The book is readable - by scholars, members of the clergy, or laymen. I expect that given the quantity of material available in this book, a digital copy of the book might be more helpful than a paper copy - sadly there is no sign of a digital copy (Kindle, LOGOS, ePub, etc.) being available in the foreseeable future. Though written primarily for a Reformed audience, the completeness of the material covered will make it of value to those coming from a variety of theological backgrounds.
______________
This review is based on a free electronic copy provided by the publisher for the purpose of creating this review. The opinions expressed are my own.
September 27, 2023
In this work, Letham demonstrates his extensive knowledge of the Reformed tradition. Letham frequently references the Westminster Confession, the ancient church theologians, the Reformers, and the neo-Calvinist theologians as his authorities, demonstrating his learnedness and commitment to the Reformed Presbyterian tradition. Interestingly, it should also be pointed out that Letham uses Karl Barth quite frequently and shows appreciation for his thoughts. More than that, Letham also provides the church with a thorough yet concise work. In less than a thousand pages, Letham summarises and discusses some of the most essential doctrines of the church by providing Biblical, historical, confessional, and theological evidence and insights. Such is especially evident in his discussion of the doctrine of God. Letham explains his thoughts from biblical and theological angles. Notably, Letham does not simply make his case by reciting what had already been said throughout the church’s history, but he demonstrates his erudition by considering multiple recent New Testament commentaries. It is also noteworthy that Letham includes a helpful discussion and reconstruction of the Filioque, which he notes in his footnotes that the discussion is excerpts of his book and previous lectures. This shows that Letham’s work combines and reflects years of in-depth study. But not only does Letham demonstrate that he is an expert in this field, but he also proves that he seeks to be pastorally relevant. Throughout the volume, Letham carefully engages in current church discussions, helping his readers think in a consistent Reformed Orthodox perspective. In doing so, he makes his volume meaningfully relevant. His discussions on the doctrine of Scripture are especially helpful in that he analyses and critiques the more recent movements and issues, like that of the charismatic movement and Peter Enns’s arguments on incarnational analogy (216). On the same note, his discussion on anthropology, a scorching topic of current discussions, is also significant to the church today as Christians increasingly encounter challenges on the biblical position on gender. Letham does not simply outline biblical data and historical development by surveying traditional issues and attacks on the biblical view, but he also considers questions and concerns in recent discussions, such as gender roles and the rise of feminism in recent years. Letham’s inclusion of the discussion on these recent issues is meaningful as it helps his readers to consider the relevance of Biblical teaching amid modern challenges. Not to mention, Letham also helpfully includes study questions and further readings at the end of each chapter to aid students from various levels in digging deeper into the topics of discussion. Letham’s work is a masterpiece and a significant contribution to theological scholarship. For it demonstrates the connectedness of every Christian doctrine and every interpretation of Scripture, every understanding of Christian teaching has implications for others. Considering Letham’s experience in ministry and the numerous books he has written over the years, one would expect him to offer the church a scholarly yet pastoral work, and his Systematic Theology certainly does not disappoint. This work is a magnum opus, especially given its scholarly and pastoral contributions. Given the readability and clarity of his prose, this work is reader-friendly to theological students and lay people.
July 16, 2024
In this contemporary systematic theology, Robert Letham offers a concise yet robust articulation of Reformed theology under the traditional loci of systematic theology. Letham sets out to articulate a biblically grounded, confessionally faithful, and God-centered theology. In doing so, Letham presents several distinctives that make his work unique.
First, his methodology is different compared to other Reformed theologies, such as Berkhof’s for example, in that Letham begins with the doctrine of God, emphasizing the importance of the Trinity in particular. He contends that the uniqueness of the Trinity separates Christian theology from all other religions and worldviews, and therefore it is significant to begin with the Triune God in the formulation of Christian doctrine. Moreover, Letham esteems Christian tradition highly, desiring to maintain a strong connection with the historic creeds and confessions of the church. In short, Letham’s theology is highly Trinitarian and self-consciously confessional.
Second, Letham addresses several issues that are of contemporary relevance that other systematic theologies do not address. For example, Letham has an extensive section on feminist theology that is very informative and helpful (323-328). Letham also interacts with recent developments in Trinitarian theology and Christology, stretching from Barth’s Christological interpretation of election to different kenosis theories (513-544). Indeed, Letham’s treatments of doctrine of God and doctrine of Christ are the most detailed sections of his work. Particularly striking is also Letham’s interaction with Eastern Orthodoxy, especially as pertaining to theosis (751-789). Letham’s experience and knowledge of the East makes him uniquely equipped for interacting with the generally unfamiliar doctrine of the East from a Western, Reformed perspective. This unique aspect of Letham’s work can be traced throughout the entire book.
There are very few critiques I have of Letham’s work. Out of the few that I have, the most pertain to the structure of some chapters. For example, it seems that the paragraph about premillennialism under section 29.2 is out of place (849). Such criticisms, however, are ultimately insubstantial in this case. In a work like Letham’s, it is also tempting to critique what he did not say, which is often low-hanging fruit for any review. For example, I wish he would have discussed the nature of apostasy more (746-747), while also addressing some more objections to the Reformed understanding of perseverance (742-749), but there is only so much one can write while maintaining conciseness.
Overall, Letham’s work is a clear, concise, instructive, and edifying read. His theological emphases are much needed, whether that is the life and fecundity of the eternal generation of the Son from the Father, a theme he returns to throughout his entire work, or our true and real union with Jesus Christ, who embodies and redeems our humanity. Although not exhaustive on some subjects, this is purposely so. The reader will finish the book edified and educated, and will most likely return to it again.
First, his methodology is different compared to other Reformed theologies, such as Berkhof’s for example, in that Letham begins with the doctrine of God, emphasizing the importance of the Trinity in particular. He contends that the uniqueness of the Trinity separates Christian theology from all other religions and worldviews, and therefore it is significant to begin with the Triune God in the formulation of Christian doctrine. Moreover, Letham esteems Christian tradition highly, desiring to maintain a strong connection with the historic creeds and confessions of the church. In short, Letham’s theology is highly Trinitarian and self-consciously confessional.
Second, Letham addresses several issues that are of contemporary relevance that other systematic theologies do not address. For example, Letham has an extensive section on feminist theology that is very informative and helpful (323-328). Letham also interacts with recent developments in Trinitarian theology and Christology, stretching from Barth’s Christological interpretation of election to different kenosis theories (513-544). Indeed, Letham’s treatments of doctrine of God and doctrine of Christ are the most detailed sections of his work. Particularly striking is also Letham’s interaction with Eastern Orthodoxy, especially as pertaining to theosis (751-789). Letham’s experience and knowledge of the East makes him uniquely equipped for interacting with the generally unfamiliar doctrine of the East from a Western, Reformed perspective. This unique aspect of Letham’s work can be traced throughout the entire book.
There are very few critiques I have of Letham’s work. Out of the few that I have, the most pertain to the structure of some chapters. For example, it seems that the paragraph about premillennialism under section 29.2 is out of place (849). Such criticisms, however, are ultimately insubstantial in this case. In a work like Letham’s, it is also tempting to critique what he did not say, which is often low-hanging fruit for any review. For example, I wish he would have discussed the nature of apostasy more (746-747), while also addressing some more objections to the Reformed understanding of perseverance (742-749), but there is only so much one can write while maintaining conciseness.
Overall, Letham’s work is a clear, concise, instructive, and edifying read. His theological emphases are much needed, whether that is the life and fecundity of the eternal generation of the Son from the Father, a theme he returns to throughout his entire work, or our true and real union with Jesus Christ, who embodies and redeems our humanity. Although not exhaustive on some subjects, this is purposely so. The reader will finish the book edified and educated, and will most likely return to it again.
December 8, 2021
An excellent systematic theology aimed at pastors, leaders and theological students. Not the systematic I'd give the average layperson, but I thoroughly enjoyed it. Letham's writing is clear and compelling and although I disagreed with him on some points (e.g. paedobaptism and church governance - as I'm Reformed Baptist), his systematic theology is thoroughly Reformed and Biblical! He was definitely a valuable "conversation partner" in thinking through many important issues of theology. I really appreciated his use of historical theology and even his interaction with some Eastern Orthodoxy.
I think this systematic theology is well worth the read for pastors and theology students or teachers. It is fresh, well-written, thoughtful, giving good insights and has good questions for reflection and recommend resources for further study at the end of every chapter.
One of my few critiques would be that I found some parts of his chapters on Eschatology a bit lacking and would have liked to see more thorough interaction with differing views - particularly regarding Amil and Postmil positions and also Preterist vs Futurist positions and their implications. I think also some more interaction with theonomy and reconstructionism would have been interesting - but overall, this systematic did a great job covering important and contemporary issues.
Highly recommended as a great reference resource!
I think this systematic theology is well worth the read for pastors and theology students or teachers. It is fresh, well-written, thoughtful, giving good insights and has good questions for reflection and recommend resources for further study at the end of every chapter.
One of my few critiques would be that I found some parts of his chapters on Eschatology a bit lacking and would have liked to see more thorough interaction with differing views - particularly regarding Amil and Postmil positions and also Preterist vs Futurist positions and their implications. I think also some more interaction with theonomy and reconstructionism would have been interesting - but overall, this systematic did a great job covering important and contemporary issues.
Highly recommended as a great reference resource!
December 13, 2019
Robert Letham (PhD, University of Aberdeen) is a Presbyterian minister and a professor of systematic and historical theology at Union School of Theology. Letham’s one-volume Systematic Theology is a masterpiece worth reading. He writes comprehensively and from a Reformed perspective.
Letham demonstrates his conversance with church history and historical interpretation, while also showing the relevance of theology to modern-day discussions. One minor drawback to interacting with contemporary issues and scholars might be that not all the material in this volume will remain timeless throughout future years.
Not all readers will agree with Letham’s doctrinal views, but he handles interpretative difficulties graciously by fairly presenting various views before stating his own view. I found particularly helpful the discussion on general and special revelation, covenant theology, and the role of sanctification in the believer’s life. Each chapter also includes further suggested reading and study questions for discussion. He includes two appendices on main interpretations of Genesis 1 and historic creeds.
* Crossway has provided a complimentary copy of this book through the Blog Review Program.
Letham demonstrates his conversance with church history and historical interpretation, while also showing the relevance of theology to modern-day discussions. One minor drawback to interacting with contemporary issues and scholars might be that not all the material in this volume will remain timeless throughout future years.
Not all readers will agree with Letham’s doctrinal views, but he handles interpretative difficulties graciously by fairly presenting various views before stating his own view. I found particularly helpful the discussion on general and special revelation, covenant theology, and the role of sanctification in the believer’s life. Each chapter also includes further suggested reading and study questions for discussion. He includes two appendices on main interpretations of Genesis 1 and historic creeds.
* Crossway has provided a complimentary copy of this book through the Blog Review Program.
June 12, 2020
Letham, who writes from a Presbyterian and Reformed position, is also a theologian who is conversant with Eastern Orthodoxy (EO), Barth, and Catholicism, to name a few. In other words, he is broadly informed Reformed theologian. The greatest strengths of this book are his clear writing style (not a given in systematic theology) and his willingness to incorporate insights from other traditions (e.g., theosis from EO) as well as question long-held doctrines in Reformed theology (e.g., the pactum salutis). The main detraction is that at times Letham is too brief in his discussion (e.g., paedocommunion) yet this is something to be expected given that the vast scope of systematic theology is covered in a single volume. I would highly recommend this volume as a textbook of systematic theology from a solid, mature thinker with the caveat that is almost always required for such books, namely, that Letham's treatment is not the last word.
(for a fuller review, see my forthcoming review on Amazon.)
(for a fuller review, see my forthcoming review on Amazon.)
July 22, 2025
Perhaps the best single volume Systematic since Berkhof. And, like Berkhof, Letham has the gift of brevity. But he does so in an engaging way! On multiple occasions he made me smile or laugh with quips and jokes. It should also be noted that this volume is not just a restatement of what others have already said . The author critically engages with both Barth, and Barth scholars, as well as Eastern Orthodoxy extensively, something which was sorely needed in a Reformed Systematic Theology.
Furthermore, Letham doesn't only address issues outside of the Reformed camp, but also within it. He charitably, and critically engages the Two Kingdoms view, republication, and framework. I found appendix 1, on the Main Interpretations of Genesis 1, particularly helpful.
If you are looking for a modern, single volume, Reformed Systematic Theology it would be hard to recommend anything better than Letham!
Furthermore, Letham doesn't only address issues outside of the Reformed camp, but also within it. He charitably, and critically engages the Two Kingdoms view, republication, and framework. I found appendix 1, on the Main Interpretations of Genesis 1, particularly helpful.
If you are looking for a modern, single volume, Reformed Systematic Theology it would be hard to recommend anything better than Letham!
March 17, 2020
Continuing to grow in our faith, means that we keep growing in our knowledge of God, as we study His Word and the doctrines of the Bible. There are different ways that the study of theology is organized; systematic theology is organized by topics. So, when you open this book, you will find it organized by a variety of subjects, from the Trinity, the attributes of God, the incarnation and more.
See the full blog post here: https://www.amberthiessen.com/post/wh...
See the full blog post here: https://www.amberthiessen.com/post/wh...
July 23, 2020
I mid-level one volume systematic, with plenty of clear and helpful content. When Letham is good, he's very good. Particularly helpful for anyone looking for short summaries on how particular doctrines have developed in different branches of the church. However, it seemed to me that many of his chapters went off for pages and pages on slightly peculiar tangents from time to time, which was unnecessary - and then topics you wish he'd said more on, were only briefly covered!
September 26, 2023
Letham’s systematic is not as good as Berkhof, but it is still very good, and worth reading.
Each chapter begins with a brief summary of the chapter topic. I loved this, and felt it really set the tone for my reading of the chapter.
Overall there was good balance on most all the topics, with enough detail to give a good understanding of the topic, but not necessarily overwhelm the more beginner level readers.
Highly recommend this systematic.
“Take up and Read” - Saint Augustine
Each chapter begins with a brief summary of the chapter topic. I loved this, and felt it really set the tone for my reading of the chapter.
Overall there was good balance on most all the topics, with enough detail to give a good understanding of the topic, but not necessarily overwhelm the more beginner level readers.
Highly recommend this systematic.
“Take up and Read” - Saint Augustine
June 29, 2022
I haven’t read the whole thing, but significant portions - probably about 300 pages. This systematic theology is one of my favorites. Probably not the best introduction (Berkhof would likely be a better place to start), but for those with a theological background, Letham takes our understanding a step farther and is deeply biblical.
December 23, 2022
Letham's Systematic Theology is a really good, single volume, systematic. When reading a systematic theology it is easy to find places of disagreement, which I certainly have with some of Letham's positions. Nonetheless, this is a volume that I would highly recommend.
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