In six closely-reasoned chapters, Joseph Gordon presents a detailed account of a Christian doctrine of Scripture in the fullest context of systematic theology. Divine Scripture in Human Understanding addresses the confusing plurality of contemporary approaches to Christian Scripture—both within and outside the academy—by articulating a traditionally grounded, constructive systematic theology of Christian Scripture. Utilizing primarily the methodological resources of Bernard Lonergan and traditional Christian doctrines of Scripture recovered by Henri de Lubac, it draws upon achievements in historical-critical study of Scripture, studies of the material history of Christian Scripture, reflection on philosophical hermeneutics and philosophical and theological anthropology, and other resources to articulate a unified but open horizon for understanding Christian Scripture today. Following an overview of the contemporary situation of Christian Scripture, Joseph Gordon identifies intellectual precedents for the work in the writings of Irenaeus, Origen, and Augustine, who all locate Scripture in the economic work of the God to whom it bears witness by interpreting it through the Rule of Faith. Subsequent chapters draw on Scripture itself; classical sources such as Irenaeus, Origen, Augustine, and Aquinas; the fruit of recent studies on the history of Scripture; and the work of recent scholars and theologians to provide a contemporary Christian articulation of the divine and human locations of Christian Scripture and the material history and intelligibility and purpose of Scripture in those locations. The resulting constructive position can serve as a heuristic for affirming the achievements of traditional, historical-critical, and contextual readings of Scripture and provides a basis for addressing issues relatively underemphasized by those respective approaches.

This document's purpose is to spell out the Church's understanding of the nature of revelation--the process whereby God communicates with human beings. It touches upon questions about Scripture, tradition, and the teaching authority of the Church. The major concern of the document is to proclaim a Catholic understanding of the Bible as the "word of God." Key elements include: Trinitarian structure, roles of apostles and bishops, and biblical reading in a historical context.

May we speak, in the present age, of holy scripture? And what validation of that claim can be offered, robust enough to hold good for both religious practice and intellectual enquiry? John Webster argues that while any understanding of scripture must subject it to proper textual and historical interrogation, it is necessary at the same time to acknowledge the special character of scriptural writing. His 2003 book is an exercise in Christian dogmatics, a loud reaffirmation of the triune God at the heart of a scripture-based Christianity. But it is written with intellectual rigour by a theologian who understands the currents of modern secular thought and is able to work from them towards a constructive position on biblical authority. It will resonate with anyone who has wondered or worried about the grounds on which we may validly regard the Bible as God's direct communication with humanity.

Dr. Paul Wells takes the reader deep into the thought of James Barr, the prominent and controversial Oxford professor known for his works on biblical semantics, interpretation, and authority. Barr's criticisms of both modern biblical theology and fundamentalism and his rejection of traditional views of inspiration and authority provide the background for his proposal to view the Bible as a progressing human tradition. In this radical alternative, Barr seeks a way of "encouraging the Scriptures to speak freely." Wells contends, however, that Barr's critique is not radical enough to solve a major remaining problem of the relation of Scripture's divine and human factors. Wells's own assessment of that problem and proposed solution are found in his conclusion.

Hardly any Christian doctrine is discussed so much today as that of Holy Scripture. Innumerable books are published about it, and official discussions in many churches are concerned with it. Karl Barth’s doctrine plays a great part, whether positively or negatively, in all of these discussions and reports. His stature is so great that no one can deal with the problem of Holy Scripture without considering Barth’s view and defining his own position over against it. Indeed, many aspects of Barth’s view have come to be generally accepted as beyond criticism. Such uncritical acceptance is itself a good reason to devote a special study to Barth’s doctrine of Holy Scripture, because, no matter how we assess it, the Church Dogmatics of Karl Barth is one of the greatest forces in the modern theological world. In its vastness and variety, its comprehensiveness and detail, it constitutes a challenge to every school. Nor is it to be met by caricature or sweeping generalization. The individual themes demand searching analysis and appraisal at the exegetical, historical, and dogmatic levels at which Barth himself develops them. Only on the basis of detailed treatment can there be ultimate understanding and assessment of the whole. It is because Dr. Runia tackles this preliminary problem that his present work is so significant. He does not add to the list of general books. Choosing a critical and sensitive area, he devotes himself to the concentrated task of presenting the Barthian teaching on inspiration in its normative form. In the course of his analysis he examines the proposed biblical basis of Barth’s statement and brings it into lively interaction with the Reformation tradition which Barth believes that he represents. By means of a thorough inquiry into the single point, Dr. Runia thus gives us a far more informative, stimulating, and authoritative criticism that is possible in more comprehensive studies. The result is a valuable work which deserves to be widely studied and which should serve as a model for similar investigations into the many detailed themes of the Dogmatics. It is characterized by an honesty and relevance which gives it more than a narrowly academic interest. The real problems are faced, and it is candidly the most orthodox of statements. Yet the great verities of the traditional doctrine emerge the clearer and stronger for this powerful discussion, and in such a way that they may again make their salutary impact on a wider theological front.