Customer Reviews

Systematic Theology

5 star:		(14)
4 star:		(1)
3 star:		(2)
2 star:		(0)
1 star:		(3)

 

 

To be quite frank with you, I was simply going to come online and recommend that you do not buy the abridged version, but make certain that you are getting the full, unabridged 4 volume set. However, I was surprised at reading one review which makes a comparison to Monty Python. That reviewer also suggested that Chafer's approach was for a believer to check their mind at the door of a church before entering.

I must admit, I have no idea where this person is coming from. Chafer has one of the most careful, logical and systematic approaches to theology that I have ever read (and I have a huge library). I know of several pastors whose ministry was changed profoundly because of this one book. There is nothing anti-intellectual about Chafer's approach; there is nothing which is dumbed-down. Bear in mind, this is a 4 volume set. My abridged version is about 1000 pages. In particular, Chafer's approach to the Angelic Conflict is exemplary.

I have only one criticism, and that is with the abridged version: somethimes, a point will be made which is true, but the Scripture quoted is not directly on point. I do not know if that is the fault of Chafer or the fault of the abridged text.

My recommendation is, if you are going to own just one book (or set of books) which cover nearly the entire realm of doctrine, this should be it.

Chafer's eight volume Systematic Theology is skillfully written from a premillinnial, dispensational view. He not only beautilfully covers all the disciplines from Theology Proper to Eschatology, but also the various uses of the word "theology" as well as the eight Biblical Covenants and the Dispensations. It is a comprehensive work on each topic but not written in a lofty manner which would be tedious for the reader. Chafer has made the study of Systematic Theology alive and exciting.

Chafer's Systematic Theology is truly a monumental and deeply thorough treatment of theology in the field of systematics. I began reading this work about three years ago and have benefitted so much from it. I would have to agree with the previous Dallas grad, that though Chafer's work is still the 'Dispensational Standard' it does have its moments of sheer brilliance and some of eisegesis. Like all works of such depth and length, there are major high points and low points in the work. Briefly, I will speak a little about both.

The best areas are found in the study of Prolegomena (Study Prior to the Task of Theology), Angelology (Angels), Harmartiology (Sin), and, yes, Eschatology (End Times). His Prolegomena is simply superb, I love his thorough treatment and he quotes quite often from another giant in the field during his time, B.B. Warfield. It is clear that though he and Warfield disagreed on the Doctrines of Grace (somewhat), and the Sanctification of the Christian, they most definitely did not disagree on Bibliology and all that it means to the Evangelical community.

His treatment of Angelology has more depth than the normal Systematic Theology gives, excellent treatment here. His excellent work is also shown in his book 'Satan' from a much earlier period in his life, a preparation period in his thinking on the subject. His Doctrine of Sin is very good and works closely with that of the Reformed views on depravity. One must be honest that His explanation of 'depravity' does not mean that a person is a spiritually immovable 'rock' that has no spiritual sensitivity. The charges of Arminianism and 'Semi-Pelagianism' are unwarranted and irresponsible. Chafer, throughout his systematic work, distances himself from both of these positions. It has become all too common for the Reformed to label people like this instead of express clearly the man's views. If one must 'label' him, we would say he is 'Semi-Augustinian' not 'Semi-Pelagian' (in accord with the Synod of Orange, 529 AD) and deeply orthodox. Chafer simply believed there was a genuiness to the call to believe in the Savior, though He holds to the work of 'irresistible grace' in some manner. He stresses more the side of the human response of faith, with the background/foundation in the work of God's grace, than the Reformed community would like here. This is a more honest treatment of Chafer, both in the Doctrine of Sin and His Doctrines on Salvation.

Lastly, Eschatology is strong not because of its common applications to the End Times from the Dispensational Hermeneutic (Historical-Grammatical), but because of the place Chafer gives it in his overall Systematic Theology. In his Prolegomena, Chafer explains how (during his time) there is a great lack of focus on the study of eschatology. Chafer meant to remedy this and the movement he so popularized and systematized (Dispensationalism) has done so, much to the disdain of many. Though I believe Chafer's views to be somewhat dated (at times), as well as problematic in expression in part, I believe given the historical context of his life Chafer's work in Eschatology is of dire importance. Historical setting is everything to truly capture a man's theology and voice.

Chafer (and many others with his sympathies) lived in a time where the Reformed community did not have a multitude of great proponents and expositors of the progressiveness of God's revelation in human history. They lacked focus on the earthliness/materialness of God's promises and were weak (and commonly have always been) in 'Biblical Theology' as opposed to Systematic/Dogmatic Theology. Chafer came at a time when the Church needed a man to refocus it gaze upon the immanency of Christ's return and the focus of God's social/political promises to Israel. This is captured fully in his work, though it does have its problems. For this section alone, Chafer needs to be read. However, after Chafer's death (1952), many within and outside the Reformed community came to recognize the growing need for a reworking of Reformed expression and a refocus on the earthly/material elements of God's promises and the progressiveness of revelation in human history. Men such as Geerhardus Vos had already been moving this direction at the time of Chafer and set the stage for this reformation of focus within the Reformed community which lead to later greats within the Reformed tradition, such as Herman Ridderbos and Anthony Hoekema, who gave important contributions to areas where Reformed theology has historically been weaker. Areas such as 'Reformed Biblical Theology' (Vos/Ridderbos) and a reworking on the earthly character of the New Heavens and New Earth in Reformed Eschatology (Hoekema).

Chafer's weaker areas: Ecclesiology, Soteriology (I hesitate here, but it is so at times) which includes the spiritual walk of the Christian, and a few other subjective areas to watch for in his references (Vol. 7 in the Old Ed., Part I of Vol. 4 in the 1993 Ed.). I think the weakest part of the Bible Church Movement (and notice I did not say Dispensationalism, for they are not the same essentially) is its lack of confessionalism and unity. The 'Free Church/Independent Church' movement has done much good, but overall it weakens the confession of the church to a lost world, it breaks unity/fellowship in many areas of the overall life of the church, and creates an almost exclusivity. I have grown up and been a part of the bible church movement for 25 years now and have recognized the movement is lacking in so many ways; it truly is a disservice to the Body of Christ. Notice I did not say Dispensational views 'on the Church', but the practices of the Bible Church movement which Chafer, though a Presbyterian/Congregationalist, popularized. I think much of what he said about the program of the church within the overall outworking of God's plan is very beneficial to the Church and gives us a clear view of discontinuity with God's program for the Church (though too much at times).

Soteriology is very strong on many areas (Forensic Justification, Imputation, Positional Righteousness, Glorification, Propitiation, Expiation) but I find Chafer wanting on the area of sanctification. Understand that my sympathies are not with the Reformed view essentially, but because Chafer, in his reaction against the 'Oxford Movement' and others of its kind during his time, seems to overemphasize sometimes the positional/objective truths of scripture. I say this hesitantly because I know Chafer held to subjective assurance (Rom. 8:16, Jas. 2, 1 Pet. 1:5-11) as well. Occasionally, Chafer does seem to overemphasize the first truth too much which allows people to charge him with 'Antinomianism' like a previous reviewer. I think that charge is also unwarranted since Chafer clearly held (as the majority of Dispensationalists do) to the 'Law of Christ' as rule for this Dispensation. There is no Antinomianism in that, there never has been. This argument is a straw man and should be left behind. A more careful analysis of Chafer's views on the Christian life needs to be set forth.

Though I do slightly disagree with his 'emphasis' on objective/positional truths, which to a degree takes away from the essential command to 'Follow Jesus', I do understand what he was combating at the time. I'm not sure what he would say today given the current climate of the Evangelical tension between 'Lordship/Free Grace'. Previous reviewers like to call him 'no-lordship', once again, another straw man. I've worked for and with ministries of Zane Hodges, and to be sure, Chafer would not be a FG'er to the expression of Hodges or others of His ilk. He would be somewhere in the middle like the majority of people today, yet probably sympathetic to the FG view. I believe the area most problematic in Chafer's Soteriology is around his filled/not filled view of walking in the Spirit, a view I held for a while. It's incorrect, plain and simple. The filling of the Holy Spirit does not come when you simply confess sin (1 Jn. 1:9) and have fellowship with God (1 Jn. 1:1-5), then you are not filled when you knowingly sin, thus losing fellowship. The filling of the Spirit is not an 'On/Off' button. The Filling of the Spirit is an active, growing obedience to the things of God by the power of the H.S. I thank God Charles Ryrie corrected this problem in His work, 'The Holy Spirit'. This is a much more accurate treatment on the subject of walking/living by the Spirit and being filled in Him.

In conclusion, Chafer held a few different (some even unorthodox) views on a couple secondary issues. He does hold to some form of Gap Theory (between Gen. 1:1, 2), which was very popular back in his time. What seemed heretical was his quotation of E.W. Bullinger in his references section on the 'Immediate State'. Bullinger is an annihilationist and doesn't fully hold to human consciousness after death. Chafer quotes Bullinger in this section and he clearly sympathizes somewhat with his view. Clearly unfortunate.

Overall, Chafer's 'Systematics' is an excellent work. He is very conservative, evangelical, orthodox, Dispensational, and has written a very thorough treatment on the essential doctrines of the Christian Faith. It is also a work that is well-written and easy to follow for the layperson. Every person in or thinking about ministry should have his work. Chafer truly was a great systematizer and writer; this is most ably shown in his Magnum Opus, his Systematic Theology.

Bought the set in about the third year I was a Christian. Took me a couple of years to read them all but it was and is, nearly 50 years later, the foundation for my whole Chrisian life. For many years my wife and I had a college group at church and I sold about ten sets a year, Today I hear raves from them about how Chafer's changed their lives. By all means get a set!! Robert Seelye, La Habra CA.

These eight books have done more to impact modern theology--especially in America--that just about any out there. While dispensationalism existed before Chafer, and though it has been refined sense his day (much to the chagrin of some!), this work is a must-read for anyone who wants to interact honestly with the position.

Positively, it is very well written. It is elegant, and the language at times is exalted. Chafer's passion for his subject drips from the pages, as does his distain for views he deems heretical. Further, it is thorough. Even today nothing has been written to match its scope and depth, and for this one thing alone, the books are worth their price. Finally, it is an excellent presentation of dispensationalism as a whole. There is little by way of "sloganeering" and still fewer unexplained assumptions. Thus, at the end of any given discussion, one can assess whether he agrees or disagrees with Chafer and be able to explain why, if he so chooses.

The negative is not enough to warrant the loss of the fifth star, and it is only this: Chafer perhaps holds the discipline of systematic theology slightly higher than it deserves. By this, I mean that he is willing to submit the text to his theology, which can quickly lead to eisogesis. I am a firm believer that exegesis comes before theology, and on this point, Chafer may find himself in error. But any such examples of this are rare indeed; the only example that immediately comes to mind is his discussion on Eph. 2:8-10 and election. Read Kaiser's _Toward an Exegetical Theology_ for a more solid approach on this.

So, all in all, I highly recommend this to anyone who wants to better understand dispensationalism. There are fewer clearer articulations, and certainly none more influential. Consider this a primary source!

(Note: I consider myself a little more dispensational that Chafer himself in that I take several passages more literally than does he, and likewise, more "free grace"--a la Bing, Hixon, Hodges, etc.--so while I have a deep apprecation for Chafer and recognize my roots there, I am not in full agreement with all of his work.)

Clearly Chafer documented a good systemization of Dispensational Theology. ("Systemization" refers to fitting various doctrines together. Without this exercise, a collection of beliefs may well be self-contradicting.) It is very thorough and covers all aspects of systematic theology. However, Chafer's writings are not inspired, and not infallible. (No extra-Biblical writings are.) He does hold to an aspect of the Gap theory -- not uncommon for those of his era.

I recommend it be included in any good personal library. It is an excellent resource for Biblical positions based on literal interpretation of scripture. (This literal hermeneutic leads to the Dispensational position. Mixing alagorical interpretation leaves the interpreter as the ultimate authority, choosing when God meant exactly what He said, and when to alagorize and as such determining what God really meant. This literal non-literal hermeneutic leads to the Covenant position.)

For me this set was the text book for a 3-year series of theology courses.

Lewis Sperry Chafer (1871-1952) was the first president of Dallas Theological Seminary, and one of the giants of dispensational theology. This work (first published in 1947) was probably the first systematic presentation of premillennial, dispensational theology.

He states in the Preface, "Systematic Theology, the greatest of the sciences, has fallen upon evil days.... It is no secret that the average minister is not now reading Systematic Theology." Nevertheless, he asserts that "there has been a growing need for an unabridged, premillenial, dispensational work on theology." He adds, "Why a premillenial theology? So far as the author knows the present work is the only one approaching theology from an orderly and logical premillenial interpretation of the Scriptures. The supreme value of this interpretation will be observed, it is believed, as one pursues this work. Why dispensational? Apart from a sane recognition of the great purposes and time-periods of God, no true understanding of the Bible has ever been received."

He further asserts that "in the field of doctrine at least seven major themes are consistently neglected.... These omissions are: (1) the divine program of the ages; (2) the Church, the Body of Christ; (3) human conduct and the spiritual life; (4) Angelology; (5) typology; (6) prophecy; and (7) the present session of Christ in heaven."

These eight volumes (published in four "books" in this edition) contain 2,880 pages, so I can't summarize them within the confines of an Amazon review. (Note that vol. 7 is an alphabetical "Doctrinal Summarization," and vol. 8 consists of "Biographical Sketches & Indexes.") Here are a few excerpts of what you will find herein:

"The theologian is not to be discredited but rather commended who, when confronted with the secret things of God, is able to say, I do not know." (I, pg. 227)
"No other explanation (than Satan) is adequate for the dark pages of church history, the appalling failure of the church in world-wide evangelism, her present sectarian divisions and selfish indifference, or her final estate as pictured in Revelation 3:15-17." (II, pg. 102)
"Rome is the supreme example of a religion based on the crime of the crucifixion, which, at the same time, is void of any conception of the glory of the cross." (III, pg. 48)
"The teachings of grace ... are extended to cover the entire range of the ... life and service of the Christian. The Ten Commandments require no life of prayer, no Christian service, no evangelism, no missionary effort, no gospel preaching, no life and walk in the Spirit..." (IV, pg. 211)
"The cessation of signs and wonders after the first generation of the church has given occasion to counterfeit manifestations.... Without exception, those manifestations of supernatural power which are accclaimed as divine today appear in support of false or incomplete doctrine." (V, pg. 170)
"Christians are never wonderful saints of whom God may justly be proud; they are His little children, immature and filled with foolishness, with whom He is endlessly patient...." (VI, pg. 297)

This series is essential reading for any dispensational premillenialist, of course, and should be included in any serious theological library.

I have found this work to be nothing but helpful and edifying to not only myself, but others around me.

Quickly: I enjoy the way these volumes were written; I can appreciate a sense of humor because much to the chagrin of many, God Himself has a sense of humor.

Also, if someone "searching for God" quits their such purely because someone states that one must check out their mind in regards to content, positive volition, receptivity, objectivity, etc., they obviously didn't want the truth that much. If you really want the truth, nothing will stand in your way. Even the old Greek and Roman philosophers knew that the mind must be clear and open in order to learn anything. Doctrine cannot and will not be "dumbed down" for anyone-and Chafer makes that clear.

This was a gift to me a short while ago with many other of his books. I've learned and enjoyed all of these so much...I'm gifting these volumes to my friends.
Dr. Chafer's books need to be in your library. He's an incredable student and techer of God's Word. He has been given the ability to pass his "mining of the jewels" to other students.
He's one of the "dead author's" that will be greatly missed if his works aren't continued to be reprinted.
Thankfully, his works are available here. You won't be dissapointed.

Anyone who is a serious Bible student needs a Systematic Theology and this is the best!