Foundation for Faith Review Summary

A Foundation for Faith: An Introductory Study of Systematic Theology with References to the Baptist Confession of Faith of 1689 by Stanford E. Murrell, Th.D., is a massive work consisting of 6 parts.  Part I focuses on theology proper—i.e., the study of God, which examines the definition, method, and source of theology and looks at the arguments for the existence of God. The arguments include the ontological, cosmological, teleological, moral and historical arguments. In response to these arguments, Murrell gives the anti-theistic—i.e., anti-Christian—arguments, which include atheism, polytheism, materialism, and pantheism. Murrell discusses at length the arguments against materialism and identifies the promises of God in response to these rebuttals. The argument against materialism is tersely summarized thus: “Logically, life must come from life. No spontaneous generation has ever been proven.”[footnoteRef:2] The promises of God in opposition to pantheism, which Murrell explains is an illogical belief because personality cannot come from the impersonal, are summarized in this one quote: “‘Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not’ (Jer. 33:3).”[footnoteRef:3] This section is followed by an in-depth exploration of the nature of God, the decrees of God and the works of God, all of which have been given to man through both the use of natural reason and revelation. Murrell essentially brings faith and reason together in this section, which is a necessary union.[footnoteRef:4] [2: Stanford E. Murrell, A Foundation for Faith: An Introductory Study of Systematic Theology with References to the Baptist Confession of Faith of 1689 (NTS Library), 33. ] [3: Ibid 34.] [4: Avery Dulles,The Assurance of Things Hoped For (New York: Oxford, 1994), 8.]

Part II examines the subject of bibliology or the study of the Bible. It looks at the books of the Bible, the Inspiration of the Bible and a variety of other subjects such as the Dead Sea Scrolls, the Septuagint, the Church Fathers, and why the Bible is important to the faith. Part III tackles the subject of anthropology, that is the study of man. Specifically, it examines the origin and nature of man, the origin of the soul, man’s original state, the fall of man, the passing on of the stain of Original Sin to posterity, man’s covenant with God, and the issue of total inability, which is discussed in terms of three differing views—the Pelagian view, Semi-Pelagian view, and the Augustianian (Reformed) view.

Part IV examines Soteriology, the study of salvation. Part V looks at Pneumatology, or the study of the Holy Spirit. And Part VI looks at Eschatology, or the study of the future and the immortality of the soul, the resurrection of the body, and the eternal reward in Heaven.

Overall, the book is encyclopedic in nature, giving definitions of terms and historical context so that the ideas can be better understood. Every part of the book is full of information related to its focus, and thus the book acts as a good primer on the totality of systematic theology. No one part can be singled out as being more important than another as they are all crucial to a proper understanding of theology. The first part, however, does provide the necessary foundation for examining the others and the first part discusses the difference between natural theology—in which man seeks God—and revealed theology—in which God reveals Himself to man: “In Natural Theology man seeks God; in Revealed Theology God seeks man because of infinite grace and not out of necessity.”[footnoteRef:5] Murrell makes the important point that in natural theology man can find no rest because though he may identify the natural law he will not be able to identify the source of natural law beyond a vague comprehension of a deity. Unless he has access to revealed theology, he will be at a loss as to the source of the good in the world and the source of the moral law written on the hearts of men. [5: Ibid 23.]

In the first part, Murrell also breaks down the concept of theology into four different types: revealed or biblical theology, dogmatic theology, practical theology, and theology proper. Revealed theology refers to the Word of God as revealed primarily through Scripture....

[6: Ibid 24.] [7: Ibid 24. ]
A great deal of attention is thus given to Scriptural verses, particularly in the various sections on Atonement. Murrell explains how the Atonement was sacrificial, expiatory, efficacious and vicarious, sufficient and propitiatory. In a manner similar to what Aquinas does in the Summa,[footnoteRef:8] Murrell poses objections to subjects he has presented and then answers the objections. For example, he poses this argument: “It is unjust to punish the innocent for the guilty”—and then proceeds to provide the counter-argument by stating: “If God had laid the penalty on some innocent being without his consent, that would have been injustice; but if God Himself assumed the penalty it was no injustice to man, and no injustice to him who voluntarily assumed it; but rather the expression of Divine and infinite love.”[footnoteRef:9] In this manner, Murrell covers a lot of ground and explores all of the facets of systematic theology, without leaving any...…with a sense of how the words can be applied and how one should anticipate questions and objections when applying the principles of theology in the real world.

This is evident in the section wherein Murrell is comparing justification with sanctification. Murrrell notes that

· Justification is an act; Sanctification is a work

· Justification is declaratory; Sanctification is experiential

· Justification is done for us; Sanctification is done in us

· Justification changes our relation to the Law;

· Sanctification changes our character

· Justification is based on the righteousness of Christ; Sanctification is the sequence of righteousness[footnoteRef:14] [14: Ibid 200.]

This section is completely relevant for one who is not only interested in theology but who is also interested in apologetics and in the prospect of educating and potentially converting others. The comparison of justification and sanctification is so pertinent, too, in the modern world because it allows individuals to cut right through to the facts of the matter rather than argue whether one is justified or saved by works or grace. Murrell distinguishes between justification and sanctification in a manner that neutralizes the conflict and can lead to a better understanding of what goes on in a soul that is seeking a relationship with God. It is about clearing out the confusion and letting light into the mind, which is consistent with the character of Christianity itself.[footnoteRef:15] [15: Smith, Christian. "Why Christianity works: An emotions-focused phenomenological account." Sociology of Religion 68, no. 2 (2007), 166..]

The validity of the book, of course, lies in its authoritative nature. Without the authoritative nature, it would not have any relevance for anyone interested in using it as an aid in apologetics. As Sheen notes, the authority of God is rooted in His nature,[footnoteRef:16] and the same concept applies in this book. For it is, first and foremost, a work that is intended to be instructional and educative: this is wherein lies its validity. Its utility, its relevance, lies in the fact that it can be used as a tool because its information will have meaning for others who may be concerned with the types of topics covered in the book and by the types of questions asked by the book. The relevance and validity of the work are thus intertwined, as they should be. Its answers are accurate because they are rooted in the past and based on what has been handed down over the centuries. They are not novel or deviations from the teachings in the field that have been hallowed by time. They are the facts of theology made plain and communicated in a way that will be of use to anyone interested in the big questions. [16: Fulton Sheen, The Life of Christ (NY: Image Books, 2008), 5.]

Bibliography

Aquinas, Thomas. Summa…