Discontinuity to Continuity

John Feinberg initiated a cordial exchange in a challenging theological debate.

In 1988, John Feinberg published a collection of theological essays called Continuity and Discontinuity: Perspectives on the Relationship Between the Old and New Testaments. These essays offered a cordial exchange between thirteen evangelical scholars on key matters of hermeneutics pertaining to topics like theological systems, salvation in both testaments, the role of the Law, the people of God, Kingdom promises, the Law of God, and salvation.

Some of the essayists represented a Reformed eschatology (“continuity”), while others represented a dispensational one (“discontinuity”). Despite this core difference, all wrote in an informative, thoughtful manner and avoided a combative tone. In this way, they exemplified a welcome dynamic often missing in this discussion, and while Feinberg himself is a dispensational scholar, he edited his volume neutrally, resisting the urge to declare his view a winner or to disparage the other side.

The result of this effort was a groundbreaking, timely volume that advanced our understanding of both sides of this debate. Now more than three decades letter, the discussion has expanded, creating the need for another similar publication. Nuances in this discussion have advanced and clarified, while new variations have emerged, such as progressive dispensationalism and more recently, progressive covenantalism. Thankfully, Benjamin Merkle (professor of New Testament and Greek at Southeastern Baptist Theological Seminary) has stepped up to the plate with his newly published Discontinuity to Continuity: A Survey of Dispensational and Covenantal Theologies.

Benjamin Merkle continues and refines Feinberg's approach three decades later.

Apart from grappling with new developments in the debate between covenantal and dispensational hermeneutics, Merkle’s work differs from Feinberg’s in the following ways:

1. Feinberg published 570 pgs. and Merkle 236 pgs., so Merkle has provided a shorter, more readable book.
2. Feinberg edited a collection of essays from other contributors, but Merkle wrote his entire book.
3. Feinberg emphasized the contrast between two major theological systems, covenantalism and dispensationalism, whereas Merkle identifies and explores three variations within each system.

Despite these differences (which are in no way negative), Merkle presents his material in a fair and neutral manner, resisting the urge to lobby hard for his preferred position (progressive covenantalism). This valuable quality continues the example of gracious interaction which Feinberg began, making this book another valuable contribution to this ongoing discussion.

In Chapter 1, Merkle presents an insightful explanation for why biblical, evangelical theologians arrive at differing conclusions. Then he lays out six theological viewpoints on a continuum, with three related to dispensationalism and three to covenant theology.

Merkle's Helpful Taxonomy of Theological Systems (p. 26)

In the next six chapters, Merkle examines and explains these six positions by answering the same four questions for each one:

1. What is the basic hermeneutic? This question explores the position’s stance towards literal and symbolic interpretation, typology, and Old Testament (OT) prophecies to Israel.
2. What is the relationship between the covenants? (By covenants he refers to the Noahic, Abrahamic, Mosaic, Davidic, and New covenants.) This question considers the conditionality versus unconditionality of each covenant, salvation for OT saints, and the application of the OT law today.
3. What is the relationship between Israel and the church? Does the church replace or fulfill Israel, or are these two entities distinct? This question also evaluates how each passage interprets two key passages, Rom 11:26 and Gal 6:16.
4. What is the kingdom of God? This question specifically delves into how each position understands both when the kingdom begins and when it is consummated.

To represent each system, Merkle relies primarily on the following the theologians:

• Classic Dispensationalism: John Darby, C.I. Scofield, and Lewis Chafer
• Revised Dispensationalism: Charles Ryrie, John Walvoord, and Dwight Pentecost
• Progressive Dispensationalism: Craig Blaising, Darrell Bock, and Robert Saucy
• Progressive Dispensationalism: Peter Gentry and Stephen Wellum
• Covenant Theology: Michael Horton, O. Palmer Robertson, and Meredith Kline
• Christian Reconstructionism: J. Rushdoony, Greg Bahnsen, and Gary North

He closes each chapter by offering three strengths and weaknesses of the position in view. For the most part, he offers his assessment in an even-handed way, though his critique of progressive covenantalism (his preferred position) seems briefer and more subdued, suggesting “possible weaknesses” rather than “weaknesses,” for instance. He reserves his most extensive critique for Christian Reconstructionism

The weakest part of the book may be its conclusion. The last chapter provides clear and concise summaries of the six positions then ends abruptly, providing no final insights, synthesis, or takeaways. This is a minor, stylistic criticism, though, and the brief preface to the book may offset this weakness as it offers on the frontend the following wholesome principles for engaging in this discussion most beneficially:

1. Appreciate the views of others.
2. Recognize that your theological system is not perfect.
3. Strive to be a person of the book (i.e., the Bible).

These three principles provide invaluable advice. Still, some final takeaways or some recommendations for further study and progress would be welcome in the conclusion of this book. At the very least, a restatement of Merkle's opening three principles would suffice.

This book tackles a complex conversation in a timely way that's not overwhelming.

On the whole, this book tackles a timely and complex conversation, exploring key questions in a fresh, succinct, and equitable way that’s not overwhelming. As such, it will serve as a helpful textbook for both undergraduate and graduate level courses. It also offers a useful resource for church members who want to upgrade their theological perspective and understanding. And in keeping with the gracious approach to this theological debate that Feinberg exhibited more than three decades ago, Merkle keeps the tradition alive. For this continued, charitable approach I am most grateful.

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Thanks to Lexham Press for providing me with a copy of this book. This did not influence the outcome of my review.