A New Systematic Theology Of The Christian Faith 2nd Edition - Revised And Updated

Rating:
Summary: "A theological masterwork for the ages.
Review: "A New Systematic Theology of the Christian Faith" by Dr. Robert L. Reymond is a theological masterwork for the ages. Dr. Reymond combines a rare level of religious fervor and passion for his subject matter with an even rarer level of intellectual acuity and scholarly analysis. The result is a book which repeatedly draws the reader into new depths of devotion and worship as well as new depths of self-examination and humility while exploring a wondrous panorama of profound biblical exegesis and theological reasoning. Dr. Reymond is passionately Calvinistic; but in his presentation of Calvinism it is always substantial theological issues of the Christian faith which are examined with such religious passion and intellectual depth that any studious Christian of any theological persuasion will be edified, nurtured, trained, challenged, enriched, and transformed. Dr. Reymond is a Calvinist, because he finds that Calvinism offers a truly God-centered understanding of the Bible and the Christian faith rather then the man-centered distortions of Christian thought and practice which are so prevalent today. This book is no garden variety T-U-L-I-P. It's a resplendent bouquet of astonishing flowers that were grown and gathered to the glory of God.

Rating:
Summary: A New Systematic theology of Christian Faith
Review: A New Systematic Theology of Christian Faith;
by Robert L. Reymond

Beautifully written, Reymond's A New Systematic Theology of Christian Faith needs to be highly appreciated and admired for his contribution to the Christian Church. His biblical exposition in almost all the major arguments and strong confessional stand is excellent. Being a Reformed scholar, he never neglects Westminster Confession of Faith, and biblical references.
As mentioned in his Preface, because of his many years of study and teaching in systematic theology, this book is a classic contribution to Reformed theology. As the writer has mentioned, "though written from Reformed perspective, I have not slavishly followed the established pattern of "Orthodox" or "Reformed" thought when it did not commend itself to me because of its failure to conform in some way to what I perceive to be the teaching of Holy Scripture." And yet this certainly is a sound doctrinal book for any Christian and should be a required reading for every church leader. I will not say that all arguments are perfect and strong. There are possibilities of short falls in some sections, but on the whole, this is a good one volume systematic theology that needs much appreciation.
As stated in the cover, this book "is saturated with Scripture" and biblical exegesis, and the author is "always encouraging the reader to measure the theological assertions by the ultimate standard of Scripture itself." True to his word, Reymond did exactly what he said by supporting his statements with biblical references. Secondly he is very strong in his Confessional stand. In almost all themes he started with the Westminster Confessional statement, which as a Reformed theologian he did just right. I would also agree with W. Gary Crampton when he says, "Reymond has given the church a comprehensive and contemporary statement of Reformed Theology" in his review of the same book. Reymaond is a strong adherent to the Westminster Standards following the outline of the Westminster Confession of Faith.
The first part of the book deals with the Scripture, part two deals with the Doctrines of God and man. Part three deals with the Covenant of Grace, the doctrine of the person and work of Christ, and Salvation. Part four deals with the Church and part five the Last Things. In all the sections he interacts with the various alleged orthodox and non-orthodox opinions of scholars.
Reymond's approach to Scripture is excellent. He maintains that there is no proof higher than God's infallible, inerrant Word. He says that "When God gave his Word to us, he gave us much more than simply basic information about himself. He gave us the pou sto, or base that justifies both our knowledge claims and our claims to personal significance."
Few comments can be made on his arguments on the doctrine of Trinity. He has so well discussed about the Deity of the Son, Jesus Christ, and the many titles attributed to him. The Father's Eternal Generation of the Son is also well dealt at length. He argues against the traditional view of subordinationism of the Son. He argues that "John Calvin contended against the subordinationism implicit in the Nicene language." However, he did not explain enough of the Holy Spirit, of his generation and place in the Trinitarian fold. His understanding of Trinitarian as "three distinct self-conscious selves"(318) is difficult to understand.
Reymond's explanation on "Biblical Theodicy" is well explained. He writes, "The ultimate end which God decreed he regarded as great enough and glorious enough that it justified to himself both the divine plan itself and the ordained incidental evil arising along the foreordained path to his plan's great and glorious end." This section, "The Eternal Decree of God" is, to me, one of the strongest and well argued sections in the book. His arguments against Pinnock's proposal and Arminianism are excellent from Reformed perspective.
Part Three, "Our `So Great Salvation'" is one section which I cannot completely understand and digest among all his writings. He has argued in favor of a supralapsarion view where God logically decree to elect and reprobate prior to his decree to bring about the fall of man. According to him, God "has a single eternal purpose or plan at the center of which is Jesus Christ and his church." His conclusion, as I understand, that the sole purpose of creation was for the redemption, is single sided. God did not create the world so that his son might have the reason to come to this world, suffer and die, rather he sent his son to save the created world.
Reymond has beautifully defended Presbyterian form of church government with biblical support beginning from Old Testament and its development in the New Testament church. His argument that church is a `means of grace' is also strongly argued.
Coming to Eschatology, he explores all five views that have surfaced over the last one hundred and fifty years. He concludes after defending his position and said, "With such eschatological confusion running rampant today in scholarly circles, never has the need greater to return to Scripture and to see what God's Word says concerning this vital, all-important, capstoning locus of theology."
In conclusion, I am so thankful to Dr. Reymond for this book. His extensive quotations from the Bible, commentaries and Westminster Confessional statements are much appreciated and admired, though some would comment it as "sometimes overdone". This is a great contribution for the Christian church, and especially for the Reformed churches. After reading this book I am so delighted to have learnt so many new theological ideas and stands. It should be a treasure for all church leaders to have a copy of this book.



Rating:
Summary: The new Reformed standard!!
Review: A thorough and very readable systematic theology that is loaded with exegesis and meaty discussion. Reymond's treatment of the Trinity alone is worth the price of the book! The section on Christology exceeds anything I have ever read! The most satisfying attribute of the book is Reymond's understanding and application of biblical theology as a basis for doing systematics. You'll also enjoy several interesting discussions in the appendices! A must have!!

Rating:
Summary: Highly Recommended
Review: Anyone interested in learning about conservative Presbyterian & Reformed (from now on P & R) theology should consult this book. Coming from a Calvinistic Baptist background there are certainly a number of things that I would disagree with in the book. However, Reymond has done a very good job presenting P & R theology in a clear but scholarly fashion. Though many will complain that the book is not balanced and treats some subjects superficially, Reymond's objective was to articulate what the P & R tradition teaches rather than giving us a comprehensive systematic theology (try Erickson's instead). Some P & R people will find that Reymond is too logical rather than biblical and that he relies on Gordon Clark too heavily for his view on revelation, God's nature, the atonement, election, and theodicy. For example, Reymond is unapologetically supralapsarian in his view of the decrees (pp. 488-502) and insists that whatever comes to pass is good because it is willed by God (see section on theodicy on pp. 376-8). Also, his view of Christ's eternality is also controversial departing from the standard Nicene view (a view which I disagree with Reymond). However, you have to give him good marks for trying to defend his particular position. Besides these questionable positions, Reymond does an excellent job defending a very high-view of the inspiration of Scripture (liberal "Christians" perhaps should read up on this section). He also does a good job defending the typical Calvinist understanding of fallen man (that fallen man is totally depraved and unable to save himself). Another aspect of this book I like is the way he presents the orthodox Reformed understanding of the covenants of the Bible. He follows the traditional Westminsterian scheme of a dual covenant of works/covenant of grace structure (covenant of works=meritorious salvation; covenant of grace=salvation by faith in Christ alone). Though I do not agree with this structure, Reymond has given us a good treatment of the topic from a historic Reformed perspective. His section on soteriology is very well done (following the traditional Reformed schema) and his section on ecclesiology is very informative (expousing the Presbyterian and paedobaptist perspective). His section on eschatology could have been better. He writes from an amillennial perspective, but gives lots of Scripture passages to defend his viewpoint (however, many will find his sections on the divergent views of eschatology very informative [pp. 981-6 and 1067-93]). The appendices are also useful--even giving us a brief treatment on the Calvinistic TULIP (pp. 1125-6). Finally, the bibliography section on other systematic theologies is very handy for theology students (pp. 1133-42). One final note before I close. Someone below was disappointed because Reymond didn't really interact with the so-called New Perspective on Paul. Reymond does this in his book on Paul's theology. This book was not a place for Reymond to interact heavily with this growing movement. However, the New Perspective is a new movement that is trying to influence (I should say infiltrate) the P & R tradition. Reymond defends the orthodox Protestant view of justification (pp. 739-56); the New Perspective is trying to destroy the teachings of the past 500 years. Reymond does briefly discuss Daniel Fuller's and E. P. Sanders' views on pp. 431-3 and p. 1116 (footnote), respectively. Reymond does a convincing job telling the readers that the view of justification and law promoted by these two authors (faith+works = justification) is a departure from Reformed (and Protestant) orthodoxy. Reymond is not trying to put-down "biblical theology" here, but trying to defend the correct view of justification by faith alone (sola fide). Those who have a problem with Reymond on this issue are those people who are trying to legitimize their stay within the Protestant tradition while denying a major tenent of the tradition (perhaps they should find a different home to expouse their works-salvation gospel). Only one perspective is right--both cannot be. This book is a must read for all who are interested in P & R theology.

Rating:
Summary: Highly Recommended
Review: Anyone interested in learning about conservative Presbyterian & Reformed (from now on P & R) theology should consult this book. Coming from a Calvinistic Baptist background there are certainly a number of things that I would disagree with in the book. However, Reymond has done a very good job presenting P & R theology in a clear but scholarly fashion. Though many will complain that the book is not balanced and treats some subjects superficially, Reymond's objective was to articulate what the P & R tradition teaches rather than giving us a comprehensive systematic theology (try Erickson's instead). Some P & R people will find that Reymond is too logical rather than biblical and that he relies on Gordon Clark too heavily for his view on revelation, God's nature, the atonement, election, and theodicy. For example, Reymond is unapologetically supralapsarian in his view of the decrees (pp. 488-502) and insists that whatever comes to pass is good because it is willed by God (see section on theodicy on pp. 376-8). Also, his view of Christ's eternality is also controversial departing from the standard Nicene view (a view which I disagree with Reymond). However, you have to give him good marks for trying to defend his particular position. Besides these questionable positions, Reymond does an excellent job defending a very high-view of the inspiration of Scripture (liberal "Christians" perhaps should read up on this section). He also does a good job defending the typical Calvinist understanding of fallen man (that fallen man is totally depraved and unable to save himself). Another aspect of this book I like is the way he presents the orthodox Reformed understanding of the covenants of the Bible. He follows the traditional Westminsterian scheme of a dual covenant of works/covenant of grace structure (covenant of works=meritorious salvation; covenant of grace=salvation by faith in Christ alone). Though I do not agree with this structure, Reymond has given us a good treatment of the topic from a historic Reformed perspective. His section on soteriology is very well done (following the traditional Reformed schema) and his section on ecclesiology is very informative (expousing the Presbyterian and paedobaptist perspective). His section on eschatology could have been better. He writes from an amillennial perspective, but gives lots of Scripture passages to defend his viewpoint (however, many will find his sections on the divergent views of eschatology very informative [pp. 981-6 and 1067-93]). The appendices are also useful--even giving us a brief treatment on the Calvinistic TULIP (pp. 1125-6). Finally, the bibliography section on other systematic theologies is very handy for theology students (pp. 1133-42). One final note before I close. Someone below was disappointed because Reymond didn't really interact with the so-called New Perspective on Paul. Reymond does this in his book on Paul's theology. This book was not a place for Reymond to interact heavily with this growing movement. However, the New Perspective is a new movement that is trying to influence (I should say infiltrate) the P & R tradition. Reymond defends the orthodox Protestant view of justification (pp. 739-56); the New Perspective is trying to destroy the teachings of the past 500 years. Reymond does briefly discuss Daniel Fuller's and E. P. Sanders' views on pp. 431-3 and p. 1116 (footnote), respectively. Reymond does a convincing job telling the readers that the view of justification and law promoted by these two authors (faith+works = justification) is a departure from Reformed (and Protestant) orthodoxy. Reymond is not trying to put-down "biblical theology" here, but trying to defend the correct view of justification by faith alone (sola fide). Those who have a problem with Reymond on this issue are those people who are trying to legitimize their stay within the Protestant tradition while denying a major tenent of the tradition (perhaps they should find a different home to expouse their works-salvation gospel). Only one perspective is right--both cannot be. This book is a must read for all who are interested in P & R theology.

Rating:
Summary: An essential source for the study of Christian doctrine
Review: As a former student of Dr. Reymond I can testify that this work captures the passion and theological precision of his classroom teaching. He provides an excellent analysis of Christian doctrine. This work is an essential part of any theological library. In the study of the system of truth contained in the Scriptures, it is an invaluable source. I highly recommend it and urge anyone interested in the study of Christian truth to add this work to their library.

Rating:
Summary: Destined to be a Classic
Review: Dr. Reymond's book is truly a masterpiece. It is pure scholarship. He is a wonderful example of a reformer. He holds true to traditional reformed theology but is not afraid to discuss such issues as presuppositional apologetics, the supralapsarian view, or the puzzling text of Romans 7. I recommend this book to anyone who desires to study solid, in depth theology that is supported biblically. Reymond deserves high praise but I know he would give all the glory to God. It is destined to be a classic!

Rating:
Summary: Excellent Protest, Evangelical, Reformed, Presbyterian work
Review: Dr. Reymond, in the tradition of Vos and Ridderbos, employs a redemptive-historical approach to the theological task. His arguments are cogent and reasoning is clear. He writes from a supralapsarian perspective. Dr. Reymond has an excellent apologetic for the Bible as the Word of God. My only personal reservation with the book in his interpretation of Romans 7 as the natural man rather than the Christian struggling with sin. For those who want to read something recent in the Presbyterian and Reformed tradition, this is a must.

Rating:
Summary: Clear, Consistent, Convincing Calvinism
Review: Even if you don't agree with all Dr. Reymond says, you will be challenged to rethink your views in light of Scripture and reasoned argumentation. The depth and scope of this work is amazing. It likely will and should become the standard text in many colleges and seminaries. In his updated edition I would suggest he add discussion of contemporary problems such as pluralism, reincarnation and relativism. I suggest also Dr. Reymond supplement this excellent work with another text less exhaustive that would be appropriate for use in Christian high schools and church classes.

Rating:
Summary: One the better systematics to enter market recently
Review: First published in 1998, Robert Reymond's systematic theology is a masterpiece. I give it a 4.5/5.0. It is a remarkable affirmation of the truths of the Reformed Faith and Covenant Theology. Reymond's reasoning is sharp, his reading of the Scriptures is exegetical, and his logic is sound for the most part. The systematic theology is fairly well-organized. His discussion of soteriology is enlightening and engaging. This book is very Christ-centered and makes a powerful case for Covenant Theology as being the most reliable hermenutical framework. I'm a Congregational Christian while Reymond is Presbyterian, so our ecclesiology (doctrine of the church) is somewhat different. Despite the fact that he characterizes the Congregational polity as "anarchy," his reasoning for supporting the Presbyterian polity and its concomitant Presbyterian ecclesiology is fairly sound and cogent. He affirms postmillennialism which is nearly dead having sapped for its optimism after two World Wars. Overall, his discussion of eschatology was somewhat dimunitive.