Chapter 6 Princeton Theology

Introduction Old Princeton or Princeton Theology refers to a unique movement at Princeton Theological Seminary (1812-1921). In response to both Kantian skepticism and the theology of Schleiermacher: The aim was to raise theology in its rightful place and regain the title of the queen of the sciences. Princeton theology focused on reestablishing the absolute authority and reliability of the Scriptures in biblical scholarship and defending the historical doctrines of Christianity. Princeton theology sought to do similar work to the popular work of Darby’s dispensationalism—promote conservative theology—yet at the academic level.

Protestant Orthodoxy Princeton theology was highly influenced by the works of Francis Turretin (1623-87). Held to an extreme version of the inspiration of Scripture, believing even the Hebrew vowel pointing of the Masoretic text to be without error His systematics were read in Princeton. Turretin was understood as the authoritative voice on protestant orthodoxy. Protestant Orthodoxy promoted an absolute commitment to the verbally inspired, infallible Word of God and the application of the scholastic method of theology.

Princeton Theologians: Charles Hodge (1791-1878) Hodge’s systematic theology employs commonsense realism. Theology was understood as having a phenomenological method. Like the rational sciences, one could collect factual information from revelation and the Scriptures and, from that collected evidence, draw factual conclusions. Hodge had an extremely high view of the Scriptures in which infallibility and inspiration referred to not only ideas but precise words. This distinguished his view from liberal theologians and the Catholic Church.

Princeton Theologians: Charles Hodge (1791-1878) Hodge held theological commitments within the Orthodox Protestant strain. He believed: (1) God is transcendent sovereignty and immutable (2) Infralapsarian view of predestination (3) A traditional doctrine of sin (headship of Adam, seminal presentation in Adam) (4) Penal substitution (with particular attention to God’s love and ‘fairness’) (5) Amillennialism

Princeton Theologians: B.B. Warfield (1851-1921) Student of Charles Hodge Warfield offered a more detailed explanation regarding the infallibility and inspiration of Scripture. Understanding the human authors as inspired allowed for God to move through them such that what was recorded, though historically and subjectively rooted in the individual human author, was inspired and protected by God and what is communicated via the author are the words of God. Warfield defended his bibliology against movements in higher criticism. Warfield, like Hodge, accepted evolution and did not see it as a threat to the authority of Scripture.

Princeton Theologians: B.B. Warfield (1851-1921) Warfield also advocated for cessationism offering a seven-stage argument in its defense: (1) Miracles had a particular purpose in validating the message and therefore ceased with the apostles. (2) Apostleship required being an eye witness to Christ. (3) Apostles and prophets are foundations of the church and the foundation has been laid. (4) Manifestation of the miraculous gifts is very different from how gifts are manifested today. (5) The apostolic gifts declined during the life of the apostles. (6) Continuation of prophecy would compromise the sufficiency of Scripture. (7) The rules required for practice of the gifts are no longer followed.

Princeton Theology and Fundamentalism  Princeton theology is often associated with fundamentalism and yet they have different motivations and display different degrees of rigor. Princeton theologians were academics and cultural intellectuals. Princeton theology did provide a way for fundamentalism to flourish in its defense of the authority of Scripture and the existence of propositional truths. MacGregor believes that one might be better off to associate Princeton theology with contemporary Reformed evangelical scholarship.