The Doctrine of God
John Frame
Phillipsburg, New Jersey: Presbyterian & Reformed (2001)
864 pages

There are more triads to be found here than in Chinatown but more of that later! This study of the doctrine of God, by professor John Frame of Reformed Theological Seminary in Orlando, Florida, is a tour de force and deserves to become the standard Reformed work on the subject. With just over 800 pages, it is not for the faint hearted but it repays careful study. Those who have previously thought of Professor Frame primarily as an apologist or a philosophical theologian will have to think again. His credentials as a systematic theologian are demonstrated in the breadth and thoroughness of this volume and in the wise and careful judgements he makes. Also in evidence is that typically gracious and humble approach, especially toward those with whom he disagrees, which characterizes all of his writing but which is often in such short supply among Reformed writers.

Professor Frame's central motif is covenant Lordship and he follows his earlier volumes, especially The Doctrine of the Knowledge of God, in using as an overarching theme the three "lordship" attributes of control, authority and presence. He also develops a perspectival triad: "situational, normative and existential." This approach is broadly persuasive, if very occasionally forced! After an introduction (chapter 1) the book is divided into six main parts, each consisting of a number of chapters. After chapter 30, "Summary and Conclusion," there are nine appendices. Seven of these are book reviews, two are responses to book reviews and one is a further list of triads!

In chapter 1, Frame sets the scene and makes a number of introductory points. For example, he insists that while biblical theology is important it should not control systematic theology (7 and 8). He also notes that there is a tendency among some evangelicals to base theological judgements on tradition not Scripture (10), a tendency he successfully resists.

Part One of the book is titled, "Yahweh the Lord" (chapters 2-7). In chapter 2, Frame spells out the central motif of covenant lordship, noting the three "lordship attributes" of control, authority and presence. Chapter 3 is a superb chapter on the sovereignty of God, amassing all the biblical evidence. In chapter 4, "God's Control: Its Efficacy and Universality," Frame continues his discussion of the lordship attribute of control. In chapter 5, "The Lordship Attributes: Authority," he moves on to the second of the lordship attributes. He distinguishes between control and authority as representing the difference between might and right (81). In defining God's authority as absolute, Frame argues for the infallible authority of God's Word on the basis of God's authority (89). He also shows that God's absolute authority precludes pluralism. Chapter 6, "The Lordship Attributes: Covenant Presence," deals with "presence," the third of the lordship attributes. He notes, however, that this is not "mere" presence but "covenantal presence," commenting: "He is with his creatures to bless and to judge them in accordance with the terms of his covenant" (94). In chapter 7, "Transcendence and Immanence," Frame turns to deal with the distinction (and the relationship) between transcendence and immanence. He would prefer the three lordship attributes to be used in place of this distinction, since they too describe God's relationship to the world (103). He regards immanence as equivalent to covenantal presence (105). He wants to see transcendence not simply as God "up there" but as representing "God's royal dignity" (105 and note 4). Thus he argues that transcendence is the equivalent of the lordship attributes of control and authority (106). Frame argues that, because of Greek philosophy, many unhelpful concepts of immanence and transcendence have entered Christian theology. He surveys the false views of immanence and transcendence, including deism, pantheism, panentheism (modern process theology) as well as the views of individuals like Barth and Moltmann. Many have argued that the problem in modern use of transcendence and immanence is the respective weight given to each and the lack of balance. Frame believes that the problem is wrong views of transcendence and immanence.

Part Two of the book is titled, "Some Problem Areas" (chapters 8 and 9). In chapter 8, "Human Responsibility and Freedom," Frame defines responsibility as accountability and liability. He demonstrates that both God's sovereignty and human responsibility are taught in Scripture. Indeed, he argues that human responsibility is only truly intelligible in the context of the lordship attributes of control and authority (125). Having provided a useful definition of "compatibilist freedom" (136), Frame goes on to argue that moral freedom was lost at the Fall but not compatibilist freedom. There follows an extended critique of libertarianism (138-145). In this chapter Frame makes the point that human responsibility is based on the fact of God's authority rather than on some concept of freedom. The remainder of the chapter is devoted to the problem of how divine control and human responsibility can both be true. He concludes by offering various models, especially that of the author and his characters. In chapter 9, "The Problem of Evil," Frame distinguishes first between natural evil and moral evil, the former being the result of the Fall. The remainder of the chapter concerns moral evil, including discussion of evil as privation, being and non-being and a version of the "greater good defence" vis-à-vis the problem of evil.

Part Three of the book is titled, "A Philosophy of Lordship" (chapters 10-12). In chapter 10, "Ethics," there is an interesting argument that philosophy is a sub-division of theology (185). There is also an important comment on the dangers of philosophy (185). Having provided an argument for dealing with ethics before epistemology and metaphysics (the other two main sub-divisions of Philosophy) he outlines three "metaethical tendencies": existential, teleological and deontological (187-92). He then discusses some other approaches before presenting his own position (192-98). He calls his position "an ethic of lordship" (198). In chapter 11, "Epistemology," Frame begins with Calvin's teaching on the interdependence of knowledge of God and knowledge of self and then discusses analogy and notes that knowledge begins with God's lordship (211). In chapter 12, "Metaphysics," which he also calls "ontology" (214), he makes the excellent, but often missed, point that you cannot talk of God's roles or functions without talking about his nature (215). In the course of this, he argues (217) that the Creator/Creature distinction is maintained even in the person of Christ! It will also be maintained in heaven (219).

Part Four of the book is titled, "The Acts of the Lord" (chapters 13-16). With chapter 13, "Miracle," we come to an important new stage in the book. Frame gives a preliminary definition of miracle (245-46), which he hones and refines through exposure to Scripture. There is a helpful excursus on natural law (248-51). Interestingly, he draws our attention to Kuyper's view of miracle, namely, that Adam before the Fall had miraculous powers and therefore it was Jesus' unfallen human nature that enabled him to do miraculous things, not his divine nature (256-57). Frame thinks that these are interesting ideas but speculative and unproven. He then provides his own definition of miracle, "Miracles are extraordinarymanifestations of God's covenant lordship" (258). Frame rejects the sharp distinction often made between providence and miracle. (261-62). He then touches on the issue of whether miracles have ceased (262). He believes that the canon is closed and that probably tongues and prophecy have ceased but that there is no theological reason why miracles should have ceased. He calls himself a semicessationist (263). In chapter 14, "Providence," he discusses providence under the three regular sub-divisions of "government," "preservation" and "concurrence" but adds a fourth category of "revelation" (275-76). In chapter 15, "Creation," he provides a good summary of the relationship between creation and redemption (295ff.) including a discussion of ex nihilo (298ff.) and the six days of creation (302ff.). Chapter 16, "God's Decrees," marks a transition point. It is in this section that his triad (control, authority, presence) comes particularly into its own (316-17). His distinction between being "historically elect" and "eternally elect" is profoundly helpful. The pages following are very helpful in expounding this distinction and solving some of the difficult theological problems concerning election (322-34). There is also a useful discussion of supralapsarianism & infralapsarianism (336-39). He chooses to reject both!

Part Five of the book is titled, "Biblical Descriptions of God" (chapters 17-26). In chapter 17, "Names of God," Frame runs through all the names used for God and explains their meanings. He notes, interestingly, that "God is incomprehensible, not unknowable" (347), in response to religious pluralism. In chapter 18, "Images of God," he deals with images such as "a king, a father, a shepherd, a light, or a shield." (362). In chapter 19, "God's Attributes," having affirmed that the names, images and attributes of God are perspectivally related, Frame now turns to the third area-the attributes. He refuses to identify any one attribute as "fundamental" but insists that all of them be viewed perspectivally (393). In rejecting the classification of attributes based on a transcendence/ immanence model, Frame reminds us of his definitions of these words (397). Instead, he groups the attributes of God under the headings "power, knowledge and goodness" (397) and sets them in the context of the overall lordship attributes. In chapter 20, "God's Goodness," Frame deals with the "euthyphro problem": Is "good" what God says, or is goodness an independent concept to which God conforms? He deals in this chapter with goodness, love and grace, showing that they are all covenantal. There is an interesting excursus on "Common Grace" (429ff.) where Frame tentatively suggests that we should use a different expression to convey what common grace is normally taken to affirm. In chapter 21 "God's Righteousness and Wrath," Frame continues the discussion of "God's attributes of goodness-his attributes in the general sphere of ethics" (446). He affirms "Gods Righteousness Standards" (the normative perspective) and notes that "the standard for our moral behavior is not an abstract concept, but an infinite person, God himself." (449). He then moves to the situational perspective, "God's Righteous Deeds," the actions of God in history (451ff.). In the remainder of the chapter (458ff.) he deals with God's jealousy, hatred and wrath. In chapter 22 "God's Knowledge," Frame deals with the epistemological attributes. He has already dealt with two of these (incomprehensibility and knowability); now he deals with the other five: speech, truth, knowledge, wisdom and mind. There is an interesting excursus on God's foreknowledge, directed against Arminians and Open Theists (486ff.). In chapter 23 "God's Power," Frame notes that "God is able to do `all things,' not just the things he has ordained" (518). This is qualified, since God cannot lie, etc. (518-21). There is also an interesting discussion on "absolute" and "ordinate" power (523-25). Frame also has a very good section here on "God's Will" (528-42), dealing with "Antecedent and Consequent wills," and "Decretive and Preceptive Wills." In chapter 24, "Lord of Time," Frame deals with several of God's "attributes of power" as he prefers to call them, namely, infinity, eternity, temporal omnipresence and unchangeability. In chapter 25, "Lord of Space, Matter, Light and Breath," he says that God is "immense" (579) as well as omnipresent and incorporeal. In his section on "Theophany and Incarnation," (585-87) Frame argues that "the Creator-creative distinction must be affirmed even in Christ" referring to the two natures (587). This is naturally followed by a section on "God's Invisibility" (587-91). The chapter ends with sections on God's glory and his spirituality. Chapter 26, "The Self-Contained God," has two sections: Aseity (600-608) and Impassibility (608-16). Frame maintains the doctrine of impassibility, carefully defined, in response to Moltmann (614).

Part Six of the book is titled, "The Triune God" (chapters 27-29). In chapter 27, "God, Three in One," references to the triadic nature of the godhead, in both Old Testament and New Testament, are explored. God is one and God is three. Chapter 28, "The Three are God," powerfully amasses the evidence for the deity of Christ and then very briefly (685-87) summarises the evidence for the deity of the Holy Spirit. Chapter 29, "Father, Son, and Spirit," deals with the distinctiveness of the persons within the Trinity and their eternal relationship to one another. Frame, from a starting point in John 17:22, suggests that the "mutual glorification" within the persons of the trinity should be reflected in the Church. We are to "glorify" one another (696). On the use of the vocabulary of trinity: substantia, hypostasis etc., he brings a welcome wisdom (700). The complexity of the relationship between God as one and God as three is brought out in dialogue with Cornelius Plantinga (701-703). The argument that God is one person (as well as three) is discussed in relation to both Warfield and Van Til (703-704). In dealing with "eternal generation" (707-14) he goes as far as Scripture does, then adopts what he calls "a certain amount of reverent agnosticism," quoting similarly from Charles Hodge and Robert Dabney (712-13). His conclusion is very good, arguing that "at least some of this discussion amounts to playing with words." (714). On "eternal procession" (714-16), he takes substantially the same position. He is also somewhat noncommittal on the "filioque" clause (716-19). In an interesting section on "subordination" (719-22) he argues for an eternal and ontological subordination of role within the trinity, on the basis of analogy rather than scriptural data. In discussing models for the Trinity he notes that Barth and Rahner reject the notion of "three centers of consciousness," which he accepts. His use of Poythress (729-32) on the Trinity and on logic bears further, closer study.

In the concluding chapter, "Summary and Conclusion," Frame gives a superb summary of the main themes of the book. The last few pages (739-42) are on the theme: "Does God exist?" and are marvelously evangelistic.

Professor Frame has provided us with a massive treatise, which not only takes us back deep into the Scriptures and reaffirms the orthodox doctrine of the Church, but which also stimulates fresh thinking. He brings to the subject his massive learning, so that he engages with theologians and philosophers, past and present, from across the theological spectrum. He also demonstrates a real awareness of the key issues at stake and of the way in which these issues have been dealt with by other scholars.

There are undoubtedly some who will argue that Frame provides insufficient historical analysis of the development of the doctrine of God. Perhaps three points ought to be made in response to this. First, as a matter of accuracy, the criticism is unfair. Where treatment of the historical debate is necessary to the discussion (Council of Nicaea, etc.) it is there. Second, Frame's main intention is to provide a biblical and theological study of the doctrine and not an historical study. Third, there is a developing flaw in many treatments of doctrine within the Reformed tradition whereby theologians judge all matters on the basis of the "Reformed tradition." Hence those who change the language of Reformed theology, or express old doctrines in new ways, or refuse to use the traditional categories, immediately come under suspicion. Those who deal with theology in this unfortunate and deeply unreformed manner will not like this book.

Frame's exposition of the doctrine of God is solidly based on his exposition of Scripture. Where he questions or rejects the Reformed tradition, he does so on that basis. His commitment to the authority and inerrancy of Scripture is evident throughout, both in positive affirmations of the doctrine and also in the theological methodology he adopts. I await with interest the next volume in this projected series, which is to be on the authority of Scripture. He has given us hints here (and in The Doctrine of the Knowledge of God) as to how he will deal with that subject, but it will be worth waiting for.

At a number of points in the book Frame brings his mind to bear on some of the most difficult problems in Reformed theology and offers creative, biblical solutions. See, for example, his marvelous treatment of human responsibility and freedom in chapter 8 and his exposition of the doctrine of election in chapter 16. These are chapters to which I will be directing any of my students who have difficulties in these areas.

Frame is also profoundly challenging at points, leaving one with the need and desire to go back again to consider some deep matters. For example, is he correct in what he says about the need for a revision of the language of common grace (429ff.)? On another matter, is it true that "the Creator-creature distinction must be affirmed even in Christ" (587)?

At several points I was not convinced (or still remain to be convinced) by his arguments. Let me give just three examples. First, his acceptance of using "extra-biblical female images as images of God" (386) seemed to undermine his earlier arguments. Second, I am not sure about his use of "necessity and freedom" (529). Third, I was not convinced by his arguments for an eternal and ontological subordination of role within the trinity (719-22). I also had one concern about the structure of the book, namely, the need for the appendices. In my view, it would probably have been better to work the themes into the main text of the book. For example, instead of the review of Brian Armstrong's Calvinism and the Amyraut Heresy, it would have been better to work a discussion of Amyraldianism into chapter 16 on God's decrees.

All in all, however, this book is probably the most important and significant volume I have read for some time and I cannot commend it too highly.