Frank J. Matera, New Testament Theology: Exploring Diversity and Unity (Louisville: Westminster John Knox, 2007), xxxi +485 Pps., $49.95.
Frank Matera is currently Andrews-Kelly-Ryan Professor of Biblical Studies at The Catholic University of America in Washington, D.C. With this volume Matera completes a trilogy that investigates New Testament Ethics (1996), New Testament Christology (1999), and now New Testament Theology. This latest installment describes the various NT theologies, with the goal of aiding systematic theologians grasp the diverse unity of the NT witness as a whole (xv). Writing from a confessional stance, Matera wishes for his readers to make constructive and responsible use of the NT’s witness. His goal is to provide burgeoning systematic theologians with a synthesis of the theologies of the NT that will enable them to see the diverse unity found therein. Indeed, the task of NT theology, according to him, is “to provide a theological interpretation of the New Testament that integrates and relates the diverse theologies of the New Testament into a unified whole without harmonizing them, as elusive as that task may be” (xxvii). As such, Matera assumes a canonical text, and investigates it accordingly, rather than attempting to reconstruct hypothetical forms of earlier writings, or the sources upon which they may have drawn.
The design of the book is apparent from the detailed table of contents. After a short survey of problems, methods, and some earlier approaches to a NT theology, Matera divides the book into four main sections: 1) the Synoptic tradition, 2) the Pauline tradition, 3) the Johannine tradition, and 4) ‘Other Voices’. Accordingly, Matera asserts that there are three main theological traditions within the NT. The unifying theological vision amongst the Synoptics is Jesus’ proclamation of God’s coming kingdom (Acts is treated as part 2 of Luke’s gospel). In discussing the Synoptic tradition, Matera notes that the key theological perspective for Mark is the kingdom of God; for Matthew, the righteousness of the kingdom; and for the Lukan texts, the salvation that the kingdom brings.
For the Pauline tradition, the unifying theological vision regards what God has done through the life, death, and resurrection of Jesus. More pointedly, Matera highlights election in 1 and 2 Thessalonians; in 1 and 2 Corinthians, the cross and resurrection from the dead; in Galatians and Romans, righteousness; in the prison letters (Philippians, Philemon, Colossians, Ephesians), the fact that despite his chains, Paul nevertheless still preaches the cross of Christ; in the Pastorals (1 and 2 Timothy and Titus), the intention to preserve and hand on the Pauline tradition (he recognizes these as pseudonymous).
The Johannine tradition is unified by its emphasis on the incarnation of the Son. Matera highlights revelation in the Gospel of John, an emphasis on communion with God in 1 John, and hospitality in the other two Johannine letters. The section on ‘Other Voices’ covers Hebrews, James, the Petrine letters, and Revelation. More specifically, in Hebrews Matera notes the twin themes of priesthood and sacrifice; in James, a theology of wisdom and perfection; in 1 and 2 Peter and Jude, a theology of affliction and disorder; and in Revelation, a theology of God’s final victory over evil.
Matera argues that despite the obvious diversities, there is an underlying unity, based on the experience of salvation by early Christians, which grounds the metanarrative of the NT, comprised of five parts: 1) the human need for salvation, 2) God’s response in the person of Christ, 3) the church as the community of the sanctified, 4) the moral life of the sanctified, and 5) the hope of the sanctified. This metanarrative in turn is indicative the traditional doctrines of anthropology, Christology, ecclesiology, ethics, and eschatology. Because the experience of salvation is the foundation of the NT, soteriology is the ground of all other doctrines.
With more and more people desiring ‘user-friendly texts’, Matera’s use of a metanarrative in accounting for the ‘inner unity’ of the NT writings (xvi) while accounting for their diversity is welcome. His work, though confessional, is not polemical, and has the added plus of giving ‘one voice’ to the whole of the NT. He gives a fair account of differing perspectives on the many ‘contentious texts’ throughout the NT. Finally, though there is a bibliography, various indices (author, subject, and scripture) are lacking, which means that this text could not be used stand-alone; this notable omission aside, I could foresee this text being ably used as a companion to introductory NT courses. Matera’s hope is to present people with the whole picture of NT theology which would lead them to stand in awe and wonder before the mystery of God-in-Christ (xxxi). In this goal, he has succeeded.
Bradford McCall, Regent University, Virginia Beach, VA.