One of the issues in the field of biblical theology is the question of how and why it is appropriate to view the varied documents of the Christian canon/s as a unity. For many, such as Graeme Goldsworthy, biblical theology arises from dogmatic theology. This is perhaps intentionally out of step with Gabler’s famous distinction from a couple of centuries ago. Gabler had distinguished dogmatic theology, which has to do with matters of faith, from biblical theology, which involves a more academic analysis of texts. But for many since then (e.g. Vos), biblical theology has come to refer mot just to the analysis of texts, but to the Bible’s unified story of salvation history. But opponents of this ‘big picture’ sense of biblical theology will question the validity of selecting only those documents that came to be included in particular canonical lists, and foisting on them a singular over-arching story. In response, biblical theologians such as Goldsworthy concede that this is in fact a dogmatic pursuit, arising from the doctrinal conviction that the Christian Scriptures are divinely authored and therefore have unity and direction.
But could one not also say that the texts themselves suggest that they are voices within an overarching concordant whole? In other words, must we concede all that Goldsworthy concedes? Today a friend pointed me to a very interesting looking book that would seem to speak to this topic, here. Here are another couple of articles that are relevant:
Roland Deines, ‘Did Matthew Know He was Writing Scripture? Part 1’ EJT (2013) 22/2, 101-109.
Roland Deines, ‘Did Matthew Know He was Writing Scripture? Part 2’ EJT (2014) 23/1, 3-12.
And here’s a quote from Francis Watson:
What is proposed is not an anachronistic return to pre-critical exegesis but a radicalization of the modern theological and exegetical concern to identify ever more precisely those characteristics that are peculiar to the biblical texts. (Cited in James Hamilton, ‘The Typology of David’s Rise to Power,’ SBJT 16.2 (2012): 4-25; 4)
Could it not be that a characteristic that is ‘peculiar to the biblical texts’ is a macro-narratival consciousness?