The Problem with Evangelical Theology: Testing the Exegetical Foundations of Calvinism, Dispensationalism, Wesleyanism, and Pentecostalism

Abstract

New Testament scholar-theologian Ben Witherington III is one of the most prolific Wesleyan authors of our time. Since 1995, he has been Professor of New Testament Interpretation at Asbury Theological Seminary. He has written or co-authored commentaries on every New Testament book except Luke, which is presently in preparation with co-author Amy-Jill Levine of Vanderbilt University. In addition, Witherington has published popular or academic treatises on Christology, eschatology, ethics, finances, gender, holy work and leisure, the James Ossuary, the Lord's Supper, the Apostle Paul, sacred poetry, several volumes on the Old Testament, worship, and ‘novel claims’ in The Da Vinci Code. He has appeared in numerous media and educational venues, and as a keynote speaker for the Evangelical Theological Society.Witherington is thus well qualified to diagnose The Problem with Evangelical Theology as its failure to attend vigorously to Holy Scripture. He proceeds as a prophetic insider to evangelicalism, Wesleyanism, and in a new section on Pentecostalism. He constructively criticizes Dispensational and Reformed Theology, contending that theological errors and eccentricities result whenever evangelicals neglect careful exegesis. Dubious divisions often ensue where evangelicals emphasize peculiarities that distinguish rather than unify them with other orthodox sisters and brothers in Christ.Witherington has much to commend in his new edition. He interweaves an illustrious career of technical exegesis with humorous and serious exhortations to scholars and laypeople alike. He probes Romans regarding the biblical Adam's influence on human sinfulness and its implications for Christian living. He argues for a corporate approach to ‘election’ where God arbitrarily excludes no one from God's People. He exegetes Genesis 1–3 and related New Testament passages to reverse gender disparities that persist under the well-intentioned label of ‘Complementarianism’.Witherington transitions from the Reformed Tradition to ‘Rapture’ eschatology, then to Wesleyan prevenient grace and entire sanctification. Finally, he furrows a via media between declarations that miracles ceased after the apostolic age versus assertions that all genuine Christians speak in tongues. The former devalues many of the spiritual gifts that God intends for blessing the church. The latter overlooks key biblical passages such as those that call believers to ‘test’ supernatural experiences.Witherington advances the call to be ‘always reforming’ that has characterized Protestant Christianity from its inception (ix). He contends together with Wesley and the Reformers for the Bible's primacy to this task. For Witherington, the pegs of exegesis should perpetually ground the tent of evangelical theology instead of the other way around. Regrettably, multiple corners of the evangelical fold permit idiosyncrasies to commandeer conscientious exegesis as their principal or driving authority in theology.Evangelicals who differ with Witherington's Wesleyan-Pentecostal stance will naturally object to some of his accusations. Witherington is perhaps less likely to replace as to adjust the lenses of those who see their convictions as faithfully interpreting the Bible. At the same time, a clearer and fuller apprehension of relevant issues is primed to emerge when other evangelicals utilize Witherington's critiques to filter gold from dross by taking his substantive attacks seriously and offering critique where applicable in return. Richard Heitzenrater in Wesley and the People Called Methodists (2013; 53–4) similarly credited John Wesley's theological maturity to a long-term ability to thrive during controversy, and to turn criticism into occasions for sharpening proclamation.One possible quibble with Witherington from a Wesleyan perspective concerns methodology. Wesleyans might appeal to the Wesleyan Quadrilateral, or to Wesleyan Honouring Conference, or to the Eerdmans Two Horizons commentary as encouraging exegetes and theologians to dialogue. Must instruction and correction flow in only one direction from exegesis to theology? Listening to voices from the historic communion of saints (cf. 259), the Apostles' Creed, reason, experience, the sciences, and other academic disciplines fruitfully challenge otherwise robust exegesis.Ensuring that biblical exegesis is primary in evangelical theology need not inhibit other resources to enrich or direct. One could further enquire into what is maximally productive for adjudicating competing exegetical conclusions. To what extent can Bible readers effectively remove or exchange their theological spectacles in order to increase their acuity to biblical teachings and themes? As evangelicals consider these questions, Witherington provides an ever-timely reminder to test our assumptions with the Bible, so that evangelicals may ‘go on to perfection’ (in the words of John Wesley's 1766 Plain Account of Christian Perfection) to better reform and articulate our cherished theologies.