Handmaid to Theology

"e;A most needed and creative beginning in theological prolegomena,"e; says Norman L. Geisler of Handmaid to Theology. "e;In this work the long-neglected use of philosophy in evangelical theology is overcome."e;Philosophical Prolegomena does not in this case constitute an introduction to theology, preliminary material of which one must dispose before delving into the actual content of divine revelation. Instead it constitutes a handmaid to theology, the philosophical categories that necessarily help to shape each doctrine. In addition to demonstrating "e;the inevitable reliance of theology on certain philosophical concepts,"e; the author pleads for a clear distinction between biblical theology and systematic theology within the evangelical tradition. "e;Particularly helpful . . ."e; says Geisler, "e;is the emphasis on the need to use biblically compatible concepts in order to construct a systematic theology."e;After two introductory chapters ("e;What Is Prolegomena?"e; and "e;Prolegomena: The Starting Point"e;), the author devotes two chapters to the doctrine of man, as many to the doctrine of revelation, three to the doctrine of God, and a final chapter to the doctrine of regeneration. "e;This book turns over new ground in theological prolegomena,"e; concludes Geisler. "e;Its pace-setting insights could, and I hope will, signal a return to a proper harmony between philosophy and biblical theology in the practice of systematic theology among evangelicals.

"A most needed and creative beginning in theological prolegomena," says Norman L. Geisler of Handmaid to Theology. "In this work the long-neglected use of philosophy in evangelical theology is overcome."Philosophical Prolegomena does not in this case constitute an introduction to theology, preliminary material of which one must dispose before delving into the actual content of divine revelation. Instead it constitutes a handmaid to theology, the philosophical categories that necessarily help to shape each doctrine.In addition to demonstrating "the inevitable reliance of theology on certain philosophical concepts," the author pleads for a clear distinction between biblical theology and systematic theology within the evangelical tradition. "Particularly helpful . . ." says Geisler, "is the emphasis on the need to use biblically compatible concepts in order to construct a systematic theology."After two introductory chapters ("What Is Prolegomena?" and "Prolegomena: The Starting Point"), the author devotes two chapters to the doctrine of man, as many to the doctrine of revelation, three to the doctrine of God, and a final chapter to the doctrine of regeneration."This book turns over new ground in theological prolegomena," concludes Geisler. "Its pace-setting insights could, and I hope will, signal a return to a proper harmony between philosophy and biblical theology in the practice of systematic theology among evangelicals.