Scripture in Doctrinal Dispute, Frances M.Young, Grand Rapids, MI: Eerdmans, 2024 (ISBN 978‐0‐8028‐8299‐8), xxiii + 349 pp., hb $49.99

Scripture in Doctrinal Dispute is the second of a two-volume project (volume one is Scripture, the Genesis of Doctrine).The focus of volume two is the scriptural basis for the doctrines of the Trinity and the two natures of Christ.Young's essential point is that the biblical basis for these two doctrines is far from self-evident, yet it can be demonstrated that the debates which led to the Nicaean and Chalcedonian definitions are rooted in scripture.Young picks up the threads in her first chapter of the argument advanced in volume one.She begins with a consideration of David Rylaarsdam's work on John Chrysostom, especially his emphasis on divine pedagogy and the notion of the church as school, educating in the imitation of Christ.Young then turns to the legacies of the second-century debate as to the nature of God and what it meant to baptise in 'three names'.The third topic is the Monarchian controversies; how did Jesus Christ relate to the one true God?This section is by far the most detailed; Young covers several centuries of debate deftly and succinctly.Chapter 2 begins to tackle the question, 'Three Names, One God?' Young's focus here is on the role of scripture in the debate.She begins with the Arian controversies, setting the scholarly context, which rejects the idea of a simple binary dispute.Young recognises that Athanasius constructs Arianism through his refutations of it.The bulk of this section considers Athanasius' use of scripture to support his case.There is also a discussion of how Athanasius, and then Basil, treats the Holy Spirit.The problem is summarised as the tension between the radical distinction between Creator and creature that is implied by Monarchianism and creation ex nihilo on the one hand and on the other a hierarchical way of thinking which mapped the three names onto the existing metaphysic of God, angels, mediators and humans.Young continues addressing the same question in chapter 3, shifting the focus to conceptual thought and biblical hermeneutics.Young's main point is that those who developed the conceptual framework we now know as Trinity did so on the basis of scriptural texts.But this does not mean they relied on proof texting-far from it.Such simplistic approaches were rejected out of hand.Rather, Gregory, and others, recognised 'the appropriate context for true interpretation is the overarching narrative of God's creative and providential dealings with the whole oikonomia' (p.108).This is seen in the correlation of the Word made flesh and the written word spoken by the Holy Spirit and of the sanctification by the Spirit and new creation in Christ.If the questions surrounding notions of the Trinity were becoming clearer, those related to the Incarnation were becoming more complex.