Customer Reviews

The Doctrine of the Knowledge of God (A Theology of Lordship)

5 star:		(15)
4 star:		(3)
3 star:		(1)
2 star:		(1)
1 star:		(1)

 

 

This book changed my entire theological and epistemic outlook. Frame should receive a prize for his clear and cogent writting style. His arguments are clear and persuasive as well. His multi-perspectival approach is theologically creative in the spirit of "Always Reforming" where so many theologians today are either stagnant and boreing, or "progressive" and so too esoteric. This is a significant work that will one day recieve classical status. In my opinion, the only drawback was that it did not dive deeper into a multi-perspectival epistemology. I would like to see the author explain a bit more some of the implications of certain elements of this view (i.e., What do the "same-sense"/"different-sense" distinctions imply for the laws of logic as classically defined? What role does "degree" and "emphasis" play in theological/philosophical (dis)agreements? How does a multi-perspectival epistemology relate to a tagmemic approach to linguistics?) However, I don't fault the author for not touching on these issues since this would obviously require much more ink and paper. Overall, I could not recommend this book enough.

Any reformed, orthodox Protestant should find this a great read. It is fairly easy reading, though at the same time thought-provoking. The perspectivalism that Frame posits allows one a more three dimmentional thought process, I think. Frame goes through the doctrine of how we, as mere humans, know God. Though philosophy tends to bounce back and forth between anti-abstractionism and abstractionism (the One and the Many), Frame presents us with a refreshing Trinitarian answer to epistemology. I think this would be greatly beneficial to all people, Christian or not.

My only regret about this book is that, most likely and most unfortunately, only those within the Reformed community will ever read it (or even hear about it)! I believe that Van Til's rich and profound thought suffered a similar fate. This is regrettable because Frame's work is so relevant for evangelicals today, esp. w/regard to epistemology and the task of theology in general, and it is so potentially fruitful!
Nevertheless, I hope it will be able to break out of the bounds of the relatively closed, if not somewhat incestuous dialogue w/in 'reformed circles', and flow into the broader evangelical community. With regard to those voices within the reformed dialogue who have rejected Frame's work as imprecise (demonstrating to me a failure to comprehend Frame, which is difficult to do, as he is very clear -- indeed, such out-of-hand rejection strikes me as a failure to even desire to comprehend), it is, in my opinion, precisely this sort of stale element that retards the continuing (and necessary) reformation of the church, and, of course, the reformed tradition itself. Frame's work in "The Doctrine of the Knowledge of God" should be given serious attention by all who would seek to be more faithful as theologians subject to the Lordship of Jesus Christ, whether professional, student or 'lay'.

Who is doing Christian epistemology? John Frame is, and he does it with skill. This book is profound in its content and implications without being technical. Anyone who has read in epistemology will find it an easy read, while those who haven't will find it readable though it may take more work.

Frame must be commended for at least three things. First, originality. Frame's use of "triads" and his perspectivalism practically forces the reader to see old doctrines in a new light; the research prospects such a position present are innumerable and rich. What is also refreshing is how distinctly Christian -not merely "theistic"- and Reformed Frame's approach is. He takes the dominant epistemological positions, Rationalism, Empiricism, and Subjectivism, shows what they all lack and then shows how a Christian, Reformed epistemology needs aspects of all three of these approaches, modifies them, and makes them harmonious rather than conflicting. Hence, "perspectivalism."

The second thing Frame must be commended for is his clarity and precision. Not only is the entire book outlined, but Frame is incredibly careful and thorough when he deals with positions and terms, going through all of the various meaning an ambiguous term could embody, for example. Add to this carefulness and precision a clarity too rarely encountered in philosophy and theology. Frame's writing style is so smooth it can make the book feel almost "simple." Yet this clear style merely highlights the originality and profundity of the content instead obfuscating it in needless "rhetorical flights," as Frame puts it.

Third, Frame's humility deserves mention. This is partly a combination of the last two points. Besides the carefulness of Frame's scholarship, as noted above, his actual position, perspectivalism, is itself the mark of man who truly understands the need for those with radically divergent interests and gifts in the Body. Often scholars, as a result of their narrow specialization, seem unable to appreciate the need for other programs and positions, and reflect this in their critiques, which often reveal a lack of careful reading and engagement of the text in question. Frame, on the other hand, simply exudes an appreciation for different programs and even disagreeing positions and attempts to show the importance and need for this kind of diversity, all the time never even approaching the relativism one comes to expect with such an attitude.

John Frame, an excellent scholar possessing a profound humility - would that these traits met more often. His work, "The Doctrine of the Knowledge of God," is unique and rich. Whether you're a pastor, layman, or philosopher/theologian, you will benefit from this book.

Dr. John Frame's book THE DOCTRINE OF THE KNOWLEDGE OF GOD is a deep study into Christian logic and thinking. While I agree with one reviewer that is a must read for every Christian, this book is quite deep in its content.

The author is to be praised for his biblical analysis of every subject in dealing with knowledge. He always returns to the Bible as the sole authority for truth and further he shows that only God is the Author of knowledge and God's ways are beyond our finite understanding. Dr. Frame always takes a high view (and I concur with him) in his understanding of logic and knowledge.

This is an engaging book for those interested in knowledge or students of apologetics. It helps the disciple of Jesus better understand our minds and how God intends to speak to us through His Word. A great book.

In this book, John Frame gives us a balanced and well thought out contribution to theological epistemology. The integrity and timeliness of this work should be a model for evangelical scholarship.

John Frame's `The Doctrine of the Knowledge of God' (DKG) examines epistemology from a conservative Reformed perspective. John Frame is a long-time Westminster Theological Seminary and Reformed Theological Seminary (RTS) professor. Published in 1987 this is the first installment which is envisioned to be a four-volume series including; The Doctrine of God, The Doctrine of the Christian Life, and a forthcoming volume The Doctrine of the Word of God.

Though I enjoyed the book and have relatively minor substantive disagreement with Frame DKG has a few drawbacks from my perspective. First, it is a bit dated - still good, however, a lot of outstanding work in the area of Christian epistemology has occurred in the intervening decades (esp. Plantinga). Second, and very trivial, the use of a detailed analytic outline seemed out of place - perhaps it had some particular value in his teaching? Third, and most significant, Frame's triperspectivalism and language struck me as awkward and a bit confusing. Those who know Frame are likely aware that he likes triads or breaking things into three - this often works, but sometimes as in the case of DKG it may present a barrier to his otherwise clear thought. The notion that knowledge is derived from multiple and interdependent perspective is unobjectionable, his terminology; the rational, the situational and the experiential, however, seem unintuitive and, often left me asking myself what is he talking about.

These criticisms aside DKG has much strength. Though a capable theologian, I consider Frame to be primarily a philosopher - he has the rare gift of being able to translate potentially complex concepts into clear, concise language. For instance, I find Frame to be a particularly capable Wittgenstein commentator able to use latter's language and concepts with uncommon aplomb and clarity. Frame is also good at highlighting the weaknesses of atheistic systems. For instance, he, I believe rightly, points out the irrationalism of atheistic rationalism - without God where is the foundation for beliefs such as other minds, an ordered universe or even our own rationality. Put otherwise, if we are the result of blind chance why believe that our reason is reasonable? DKG also does a nice job of interacting with other leading Reformed thinkers such as, Van Till, Kline, Dooyeweerd and Murray.

Overall a good read if a bit awkward at times. In my view Frame is an underappreciated Christian philosopher who warrants a larger readership. Fans of Frame may also enjoy some of his Mp3 audio lectures available at no cost from RTS through itunes U.

How do we know, that we know? Or better put, how do we begin to have any comprehension of the world that we know? For John Frame, a professor at Reformed Theological Seminary, all knowledge, of ourselves, of the world around us and anything beyond, the starting point begins and ends with knowledge of God. As such, revelation, knowledge gained from outside our own perspective, given directly to us, must come, or most of what our attempts at knowledge are mere stabs in the dark.

This book is the result of years of teaching, and in fact, the book itself, written about twenty years ago, came about from a class on the Christian Mind. This is a deep and complex book. Many have said, including its author (!), that a great many of its readers will find use of it as primarily a reference book. But there are great truths to think and dwell upon, and yes, wrestle with, if the reader digs deeper.

A key concept expounded in this book is the concept of three perspectives - the rational, the situational and the experiential; with the idea that all forms of knowledge, that is that knowledge of the world, ourselves and God relates in an inter related triangle that are identical and interdependent. In other words they all rely on each other. In other words, while different, all ways that we know, rely on each other. It would be strange to many Christians to think that it is not first the Bible, or revealed revelation that rules knowledge. But Frame, really arguing from a very traditional Reformed stance, says that what you bring to understanding the Scriptures, your reason, your world that you live in and your personal contact with God that determines the way that Scripture rules in the lives of believers. Because Frame writes of a sovereign God, who reveals himself through people, and through nature, that man is in God's image and that nature declares God, that he cites a three way understanding for how we know, beginning with how God reveals himself to us.

Due to the first way of knowledge, God revealing himself to man, Frame cites the uses and abilities of tools of knowing: logic, language, history, science and philosophy, in service to a ruling and revealing God. He strongly believes that every man is a theologian and as a result wrestles with these questions every day, in every part of his life. Again, this is a deep book, but in many ways, it is just an introductory book for dealing with the idea of how do we know what we know, beginning with how God has revealed and continues to reveal himself to man.

If the reader is looking for a long term read dealing with aspects of God's rule over every area of his life, including the religious portion, this would be a fine place to start.

John Frame, the intellectual successor to Cornelius Van Til, delivers a compelling epistemology (and Christian apologetic) with a thoroughgoing analysis that is lucid, logical, and Biblically orthodox. His "perspectival" approach to analyzing knowledge and certainty is helpful, and prevents semantic problems that easily run rampant in such an abstract (though foundational) topic. This work addresses some of the most important and profound questions there are, and I consider it to be among the most personally beneficial books I have ever read.

In the preface, Frame says, "For many readers, this book will be a reference text. Few will bother to read it all the way through." I guess he said that because the book is rather large (404 pp). I wouldn't recommend only reading parts though. Frame has a fairly sustained argument through the whole book. This book is really a biblical epistemology, or biblical theory of knowledge with lots of info and analysis on theological and apologetical method. Frame brings a robust reformed theology to the issue of knowledge. In part one, Frame focuses on the objects of knowledge (God, law, world, selves, studies), part two with the justification of knowledge (rationalism, empiricism, subjectivism), and part three on the methods of knowledge (use of Scripture, tools of theology-language, logic, history, science, philosophy). Two of the appendices were on evaluating and writing theological writings. I believe that all readers (but especially pastors, theologians, and apologists) will profit from this book. My only critique would be that I am not as convinced as Dr. Frame that the abundance of triads, and perspectivalism is as helpful as he would like it to be.
Quotes:
"Rationalism recognizes a need for criteria, or standards; empiricism a need for objective, publicly knowable facts; and subjectivism a need for our beliefs to meet our own internal criteria. A Christan epistemology will recognize all of those concerns but will differ from the rationalist, empiricist, and subjectivist schools of thought in important ways. Most importantly, the Christan will recognize the lordship of God in the field of knowledge. God is sovereign, and He coordinates law, object, and subject, so that the three cohere; a true account of one will never conflict with a true account of the others." 123
"Our apologetics must be pervaded by a sense of Christ's lordship, and this demands diligent preparation so that we may be able to obey our Lord's Great Commission, being prepared to answer inquirers--not only with proclamation, but with answers and reasons. And it requires boldness so that we may take advantage of the these opportunities." 358