A Discussion Of The New Hermeneutic
Outline
- Introduction And Importance Of Problem
- Definitions And Historical Background
- Current Positions And Trends
- Implications And Future Directions
- Conclusion And Call For Action
Introduction:
Definitions
& Historical Background
- Hermeneutics
- Inspiration
- Paradigm
- Epistemology
- Rationalist/Inductive/Deductive
- Theology
- Scholarship
- Patternistic
- Atomistic
"Hermeneutics"
The word "hermeneutic" has its etymological roots
in the god Hermes (the messenger of the gods) and the words hermeneuein "to
interpret"; hermeneia "interpretation." cf. Hermeneutics
by Bernard Ramm and others p. 7 cf. Acts
14:11,12
Runes Dictionary of Philosophy defines hermeneutics as
"the art and science of interpreting especially authoritative writings;
mainly in application to scared scripture, and equivalent to exegesis."
"Inspiration Theories of"
Intuition
|
Liberalism
"The Bible contains the Word of God"
|
Illumination
|
Left Wing
|
|
Right Wing
|
Bultmann's
Demythologizing
|
Neo-Orthodoxy
"The Bible becomes the Word of God"
|
Existentialism
|
Left Wing
|
|
Right Wing
|
Thought
Concept
|
Conservative
"The Bible is the Word of God"
|
Mechanical
Dictation
|
Left Wing
|
|
Right Wing
|
|
Correct
View
Plenary Verbal
|
|
"Paradigm"
"The German term describing this intellectual world
view is Weltannschauung. In recent years it has been fashionable
to refer to it in English as paradigm." A number of personal,
cultural, and historical elements constitute the paradigm out of which any
individual understands reality. In my opinion, the current discussion of
biblical interpretation within Churches of Christ is more an issue of paradigm
than of particular hermeneutical strategies." (Jak Reese, CSC 1990,
p. 2). "The 'new hermeneutic,' as I have argued elsewhere, is
basically a paradigm shift in our driving force" (Thomas Olbricht,
CSC 1990, p. 2).
The elsewhere is in "hermeneutics: The
beginning Point," Image, September (pp. 14,15), October (pp. 15-17),
1989.
"Epistemology"
"Gr. episteme, knowledge + logos, theory)
The branch of philosophy which investigates the origin, structure, methods and
validity of knowledge." (rune's Dictionary Of Philosophy).
Two key issues:
Is Truth Absolute?
Is Truth Attainable?
"Rationalist/Inductive"
"The 'rationalist/inductive perspective' refers to that
philosophy of interpretation which hails especially from the mid-19th century;
which attempts to reconstruct the original pattern of the nature and organization
of the 'ideal' New Testament church, through what can best be called
'thoroughgoing inductivism' (i.e. through detailed attention to inductive
reasoning and stated in propositional statements); whose specific method of
establishing biblical authority is through specific commands or precepts,
approved apostolic examples, and necessary inferences; and which respects the
silence of the Scriptures in the various 'articles of faith, acts of worship,
and principles of morality.'" (Gary D. Collier, Bringing the Word
to Life: Biblical Hermeneutics in Churches of Christ, in Christian
Studies, p. 32, footnote 3). "Dogmatic Theology adopts a deductive
approach in which the group defines those elements which are significant to the
on going life of the group, and then turns to Scripture to verify its
conviction. This approach is sometimes called a 'proof text' or
'concordance' method of doing theology. Such a deductive approach is
certainly sectarian, and most often leads to false commitment to a so-called 'apologetic'
conviction. Apologetics takes the place of proclamation, and the group or
movement grinds to a false sense of piety and inbred retrenchment, leading to
an inevitable decline in membership and influence. Fed by a false sense
of Biblical conviction, such sectarian groups are characterized by a sense of
infallible self-righteousness and lack of tolerance for all who differ with
their views or interpretations. What these groups fail to realize is that
their position is sectarian and not in the least Biblical." (Ian
Fair, CSC, 1990).
"Inductive/Deductive"
P>Q
Q
.:P
|
P>Q
P
.:Q
|
If John is a deputy, he is a law officer.
He is a law officer. Therefore it is possible he is a deputy.
|
If John is a deputy, he is a law officer.
He is a deputy. Therefore he is a law officer.
|
Induction affirms the consequent and indicates probability
|
Deduction affirms the antecedent and guarantees the
conclusion
|
"Scientific Method"
Hypotheses
|
Hypotheses
|
Theory
Fact
|
Theory
Fact
|
Observation
of Facts
|
|
Induction
gathers the facts and systematizes
|
Deduction
takes ALL of the evidence and reasons to a conclusion
|
"Theology"
"(Gr. theos, god; logos, study) Simply stated,
theology is a study of the question of God and relation of God to the world of
reality." (Runes Dictionary of Philosophy).
"The 'biblical theology perspective' refers to an
approach to Scripture which looks primarily for the theological centers of
Scripture from which Scripture sets out its own parameters for
interpretation." (Gary D. Collier, Bringing the Word to Life: Biblical
Hermeneutics in Churches of Christ, in Christian Studies, p.33, footnote
5).
"Scholarship"
"The 'historical/contextual perspective' refers to that
approach within the Churches of Christ, beginning around 1950, which is
expressly interested in interacting more seriously and in advocating an
historical approach that is guided by contextual restraints." (Note:
originally designated "Scholarship Movement") (Gary D. Collier,
Bringing the Word to Life: Biblical Hermeneutics in Churches of Christ,
in Christian Studies, p. 33, footnote 4).
"Patternistic"
First, there is the simple and observable fact that,
throughout Churches of Christ, many people are questioning and sometimes
rejecting the traditional doctrinal system that for several generations gave
Churches of Christ their distinctive identity. Acts and the Epistles as
architectural 'blueprint,' as a rigid 'pattern,' as a collection of case law -
these images and the interpretative method they support are steadily declining.
Some have consciously rejected this method of interpretation
and begun casting about for new ones. Many other, it seems, have not
intentionally rejected the traditional method but, weary with the pugnacious,
debate-all-comers attitude it nurtured, have found themselves spiritually malnourished,
hungry for the things of the Spirit. And so they have quietly set it
aside. (Leonard Allen, The Cruciform Church, pp. 19, 20).
"The truth is that biblical theology cannot distill
from the current texts of the Bible a seamless body of doctrine."
". . . a kind of quarry out of which is mined facts, inerrant
propositions, or sacred history . . . , which are supposed to provide a body of
coherent doctrines that, in turn, furnish authoritative answers to our
theological quests." (Allan McNicol, CSC, 1989).
"Atomistic"
By naturalizing the Bible as a body of 'facts,' the
traditional approach atomized Scripture or broke it up into disconnected
doctrinal 'facts.' The New Testament (or at least Acts and the Epistles)
became, in practice, a field of doctrinal facts from which one could gather
almost indiscriminately. Doctrinal propositions could be assembled from
across the New Testament writings with little or no regard for historical
context, for the author's intention, or for literary form and function.
'Concordance preaching' resulted - the stringing together of texts from across
the New Testament based on the appearance of a single word or phrase in the
concordance. (Leonard Allen, The Cruciform Church, p. 33).
"Historical Backgrounds"
- Historical
"New Hermeneutic"
- False
Ideas Invade The Church
- Enamorment
With "Scholarship"
"Historical 'New
Hermeneutic'"
"In this context 'word' as essentially existential
communication the new hermeneutic formulates its concept of the Word of
God. The Word of God is the existential communication of God within the
text of Scripture; it is to be dug out by exegesis and exposition of the text;
it is to be formulated in a kerugmatik sermon; and it is received as the Word
of God by the hearer when in decision he accepts it by faith. Existential
consideration permeate each step of the procedure. For this reason the
new hermeneutic is very critical of the so-called neutral, objective,
scientific approach to exegesis . . . " (Hermeneutics by Bernard
Ramm and others p. 136)(Chapter pp. 130-139).
In Protestant Biblical Interpretation Bernard Ramm
categorizes various historical schools of interpretation and clearly sets out
the New Hermeneutic and its connection to Rudolph Bultmann (pp. 83-92).
Ramm states: "Bultmann repeatedly states that if something is
objective or historical it is not existential; if it is existential it is not
objective nor historical. Faith lives only by decision and not by
objective or historical supports." p.88.
In explaining the proponents of the Neo-orthodox view
Geisler and Nix state regarding Emil Brunner (of the conservative wing) ".
. . to consider the Bible objectively and propositionally to be the word of God
is 'Bibliolatry.' It is setting up a Protestant 'paper pope.'"
(General Introduction To The Bible by Norman Geisler and William Nix p.
41).
"For example, the phrase 'the new hermeneutic' is a
useless and ultimately destructive one. That is partly because it
technically refers to a hermeneutical agenda set by Gerhard Ebling, Ernst Fuch,
James Robinson, among others, building largely on the impulse of Rudolph
Bultmann. It has absolutely nothing to do with the current discussions
within Churches of Christ." Under "Pastoral Concerns"
(Jack Reese, CSC 1990 p.22).
"Origin Within The Church"
Speaking of those who had imbibed this philosophy Lindsell
stated: "They want to be delivered from their ignorance and to enter
into the new haven of advanced scholarship led by men with impeccable academic
pedigrees rather than by men who are led of the Spirit of God and who have a
spiritual discernment that come from the Holy Spirit and not from doctorates -
although the possession of a doctorate does not mean that those who have them,
of necessity, have been corrupted. But it does mean that whatever it is
that men drink from has a decisive influence upon them and generally conditions
them forever." (The Battle For The Bible by Harold Lindsell
p. 205-206).
"A recent series of articles in he Restoration
Quarterly has made it clear that a resurgence of interest in worldwide biblical
scholarship began to arise within the Churches of Christ in the decades
following World War II. This interest was prompted by the beginning of
the graduate programs in Bible at Pepperdine, Harding, and Abilene Christian,
and by the number of graduates that went on to doctoral studies from those
programs. By and large, the interest spawned a commitment to the
'historical method' of interpretation, and began to express itself in a number
of major publications, including (among others) the Restoration Quarterly, the
Living Word Commentaries, and a festschrift specifically devoted to biblical
hermeneutics." Gary D. Collier, Bringing the Word to Life:
Biblical Hermeneutics in Churches of Christ, in Christian Studies, Fall
1990, 11:1, pp. 21, 22).
"Current Positions &
Trends"
- Stated
and Implied Goals
- Sources
of Authority
- Negative
Approaches
- Patternism (CIE) and division.
- View of Scripture, "love letter not constitution.
- Silence not prohibitive.
"Stated
and Implied Goals"
"Unity In Diversity"
Jack Reese stated in his section on "Pastoral
Suggestions" "4." Perhaps more than any other time in
our history, we should not only allow but encourage an open pursuit of truth
without fear of censure. Understanding across paradigms should allow for
differences of opinion on a variety of issues. This kind of honest
inquiry would lead to more rather than less biblical positions, though the
process would undoubtedly be painful. 5. We should accept without disappointment
the likelihood that there will be no universally accepted hermeneutic among
Churches of Christ. To live with the tensions of differing positions,
with open dialogue among people who genuinely and deeply believe in the full
authority of Scripture might be a sign of a healthy brotherhood."
(Jack Reese, CSC 1990, p. 23).
"One of the most helpful tools in equipping ourselves
to differ without dividing is the realization that differing (diversity) is
inherent (in the very nature) to Christianity. The first matter to be
settled is not, 'Is diversity good or bad?' It is a matter of fact that,
in Christianity, diversity simply is. Viewed from practically any
vantage point, we are driven to this conclusion: Diversity is inherent to
Christianity." (James S. Woodroof, The Church In Transition,
p. 155).
"Virtually everything we have ever divided over has
been external. Just list them and look: located preachers, orphan
homes, missionary societies, Bible classes, communion cups, kitchens, translations,
instruments of music, buildings and their proper use, evangelistic methods, and
a host of others things - most of which are external
The above is a list of things about which we have differed
180 degrees from each other. How can we possibly accept people as
brothers who differ with us on such matters? In fact, there are different
viewpoints to this day as to whether all the above items should be listed
together. And here I must resist the temptation, as a
non-instrumentalist, to enter evidence as to why the instrument should not be
in the list, and thus come off smelling like a rose to all other
non-instrumentalist. Others in our Restoration heritage would like to
remove not only the instrument, but also orphan homes and/or translations, and/or
communion cups - and/or whatever externals they hold essential to their
identity.
But that was Paul's very point. It was in regard to
issue over which people differed that the Christians in Rome were called on to
exercise tolerance and maintain unity." (James S. Woodroof, The
Church in Transition, p. 138).
It should be obvious that this diversity which is so deeply
sought will provide for acceptance:
- Instrumental
Music or those who practice it).
- Expanded
role for women.
- Interdenominational
fellowship.
- Any
new ideas which come to mind later . . .
"Stated
and Implied Goals"
"Unity At All Costs"
"These teachings, coupled with Jesus' desire for unity,
brand division as a cardinal sin at the top of the list of all
sins." (James S. Woodroof, The Church In Transition, p. 38).
"Peace was God's big picture. It was his cardinal
doctrine; the bottom line of his mission. It was the essence of what he
was doing, the sum and substance of what he was all about. It is the
heart, the core of his agenda on earth." (James S. Woodroof, The
Church In Transition, p. 90).
"Sources Of Authority"
"A second proposal has been given by Allan J. McNicol
of the Institute for Christian Studies at Austin, Texas. McNicol begins
by stating his agreement with the verdict of Gary Collier that Churches of
Christ are at an impasse. It is not, however, a hermeneutical impasse, as
Collier argued, but rather a theological impasse. 'In my view,' says
McNicol, 'it is not hermeneutics, but theological method that stands at the rout
of our problems.' No mere hermeneutic method, whether of Baconian vintage
or of a historical critical mentality, can provide adequate "justification
for our theological proposals." Whether using the inductivist
(proof-text) method or the historical critical method which seeks to understand
text in the light of its historical context, scholars in Churches of Christ
have viewed the Bible as containing an 'answer' to every important theological
question. It is time, according to McNicol, that we recognize the falsity
of this view: 'The truth is that biblical theology cannot distill from the
current texts of the Bible a seamless body of doctrine.'" (Ron Highfield,
CSC, 1990, p.4)
In making a proposal for how to interpret the Bible he uses
the Lord's Supper as a model. He States: "This proposal is
theologically warranted on three grounds: (1) Scripture (the idea is in accord
with the apostolic Gospel and Story); (2) Tradition (i.e., it is the considered
view of key and significant figures in the Restoration Movement); (3)
Ecumenical Teaching and practice throughout historic Christianity)."
Allan McNicol (Christian Studies, Fall 1990, 11:1, p.44)
This is very similar with what the Catholic priest told me
was their authority: (1) Scripture; (2) Tradition; and (3) Current teachings of
the Church.
McNicol continues with some very surprising statements:
"Such a method of 'doing theology' may come as a surprise to some, but it
has advantages. It frees us from a restrictive view of Scripture which
cannot bear the weight we place upon it. It also allows us to be more
'catholic' thus freeing the church from the grip of idiosyncratic views."
"Michael Casey proposes that scripture be perceived
according to a narrative or story form model. He champions this model on
the ground that it has precedence in the Biblical text, and is popular among
both scholars and non scholars as a means of perceiving reality and structuring
discourse. He still needs, however, to work out a story telling
hermeneutic that can set forth the parameters of the faith and life of the
believing community. I think that Mike is correct on both counts. Story
form is more compatible with scripture, for the most part, than constitution,
and more palatable to an age that denigrates authoritarianism.
But still, I believe that god's relentless love for humankind made in His image
is the beginning point for the story and the action of God must always take
precedence over the story and its form. I can see that such a hermeneutic
can be helpful, but possibly cumbersome and loose ended. It is
additionally the case that narrative is not too descriptive of legal, wisdom, and
certain prophetic, apocalyptic, and epistolary materials, so that their
incorporation must be addressed." (Thomas Olbricht, CSC. 1989, p. 7)
Emphasis mine, T.L.
"The ultimate truth I need in my life is not merely
propositional but is ultimately relational, What I know at an
epistemological level is fruitless until I enter it at an existential
level. Then, in a relational existential state called in the New
Testament 'salvation in Christ,' the Holy Spirit takes up his abode in
me. As a matter of fact, our failure to admit the Holy Spirit and prayer
into the process may have been our most fundamental methodological error--in
both hermeneutics and apologetics." (Rubel Shelly, CSC. 1990, p. 14)
James Woodroof stated regarding the Jews: "They had
become enamored by the written Word but oblivious to the Living
Word." (James S. Woodroof, The Church In Transition, p. 29).
"The veil clouding our understanding can be removed if
we will agree to 'turn to the Lord' and let the Lord Jesus be the lens through
which we view the written Word. Just as it is necessary to look through
the Word to understand the Lord, so must we now turn and look through the Lord
to understand the Word. Jesus must become the lens through which we view
every doctrine, every relationship, every facet of life. Nothing must be
allowed to lie outside that perspective." (James S. Woodroof, The
Church In Transition, p. 37).
"Plugging into any part of the Scriptures, except the
Gospels, expecting there to find power, is like plugging an electric motor into
a reflection of a power outlet." (James S. Woodroof, The Church
In Transition, p. 34).
"In view of the above factors, a most disconcerting
fact for a church accused of possessing 'head only' religion is the reality
that the majority of people on the earth are not primarily, and certainly not
exclusively, rational but emotional in their religious thinking." (James
S. Woodroof, The Church In Transition, p. 50).
"Negative Approaches"
For the most part the advocates of the "New
Hermeneutic" have been negative rather than positive in their
approach. They have specifically attacked:
Patternism as seen in Commands-Inference-Example
Viewing Scriptures as Constitutional Law Versus "Love
Letters"
Silence As Being Prohibitive
"Tom Olbricht is on the right track in his suggestive
paper 'Hermeneutics: The Beginning point.' He argues that our hermeneutic
crisis was brought on by a larger grass roots 'paradigm shift,' a change in our
whole constellation of beliefs, sensibilities and epistemology which forms the
context in which we think about particular issues. My understanding of
our situation is substantially the same as Olbricht's. The CIE method no
longer makes sense because we no longer believe its aim is central to the
Christian faith. It no longer answers our pressing questions concerning
meaning, love, relationships, personal knowledge of God, inspiration for daily
living. Orthodoxy (right opinion) is giving place to Orthocardia (a good
heart), to coin a word. The need for intellectual certainty based on
logical argumentation has been replaced by desire for firm commitment based on
religious and moral experience. The church is no longer defined in
people's minds as the place where the five "acts of worship" are
carried out in a scriptural manner or as a divine institution organized
according the scriptural pattern. Rather, the church is important because
it provides a community of fellow believers in Christ, a fellowship of love and
warmth, a sense of identity and belonging, moral reinforcement for parents in
their efforts to train their children, and uplifting life centered
messages." (Ron Highfield, CSC. 1990, p.6)
I think, however, that we must observe that the older
hermeneutic was less interested in ascertaining what the text meant, than in
determining authorized patterns for the twentieth century church. --I think
Allan is correct -- that we are not so much in a hermeneutic as in a
theological method or authority crisis. (Thomas Olbricht, CSC.
1989, p.8)
"The command-example-necessary inference hermeneutic
focuses on the rules (that is, rules of logic), and the results, rather than on
the actions of God. It gets the cart before the horse. We are
committed to the book of God, but not for its own sake, but to the God of the
book." (Thomas Olbricht, CSC. 1989 pp. 11-12).
"I think that maybe the problem, or at least one of the
problems, for our particular group, those of us who call ourselves the Church
of Christ, is that we may perhaps be requiring that men follow patterns which
are not out-in-out in conflict with Scripture, they are in wonder harmony with
Scripture - most of the time. It is just that we have required that men
sometimes ascribe to these patterns and these philosophies, which while they
are not out of harmony with Scripture, the Scripture doesn't say that everybody
has to follow these patterns and guidelines. One of the major questions,
or major approaches that is so common in our fellowship or our particular group
is a perspective of looking at the Scriptures. Is our pattern or our plan
of biblical exegesis - how do you know what the Bible really says to do when
you go to the Bible? Do we have a little pattern or little form? It
is called - well, we know it by three ways: by command, by example, by
necessary inference. If it commands it, you do it. If you find an
example of it in Scripture, then that's binding upon you. If its
necessarily inferred by Scripture, then that's binding upon you. At least
that's been the perspective of the Churches of Christ for about a century or
more. And, I think that's one of the reasons why perhaps we are so
divided today. And, I subscribe whole-heartedly, one hundred percent, to
that idea of whatever the Bible commands we are to do. But when it comes
to the concept of finding out what we are supposed to do by those other two
avenues, by example and by necessary inference. I didn't buy that.
It doesn't work. There isn't a Church of Christ anywhere who's consistent
with that philosophy." (Paul Roberts, Radio Sermon From Westwood
Church of Christ, March 5, 1989)
"Possibly the most widely accepted view among certain
front runners in Dallas, Fort Worth, Abilene, Nashville, San Antonio, and
Searcy is that the scripture is not constitution or code book, as envisioned by
the old hermeneutic, but is a lover letter from God." (Thomas
Olbricht, CSC. 1989, p.6)
Bernard Ramm observes under "The existential
principle" "According to Keirkegaard . . . To read the
Bible thoughtlessly or carelessly or academically or professionally is not to
read the Bible as God's word. As one reads it as a lover letter is read,
then one reads it as the word of God. The Bible is not God's word to the
soul until one reads it as one ought to read the word of God. 'He who is
not alone with God's Word is not reading God's Word,' pens
Keirkegaard." (Ramm, Protestant Biblical Interpretation,
p.75).
UNDER THE SECTION "PROBLEMS" (1) The
traditional approach elevated inorganic, impersonal, and mechaniestic models of
the Bible, the church, and the Christian life. In this it simply
reflect the Enlightened spirit of the age. Just as scientist of the day
mechanized and depersonalized the cosmos, so theologians tended to mechanize
and depersonalize the Bible. The Bible became a kind of constitution
(analogous to the U.S. Constitution), an architectural blueprint, a legal
brief, a system of 'facts.' The Bible became an inert object, a
compendium of separate facts and commands rather than an unified, personal
story of God's acts and character. (Leonard Allen, The Cruciform
Church, p. 31).
Much division in the Restoration movement has resulted from
interpretative disagreements regarding the exhaustive blueprint and attendant
prohibitive role of silence. Perhaps our history of fragmentation
suggests that the patter concept of Scripture may not be consonant with the New
Testament itself. (Woody Woodrow, CSC. 1984, p.7)
The fact that many now regard the matter of silence as being
permissive rather than prohibitive is well illustrated in the 29 page poem
included the the book The Church In Transition "A Dream Of
Judgment": A Poem Concerning Those Who Make Laws Based On Inferences
From The Silence Of Scripture, by John Carrol Brown. (pp. 181-210).
At the FHU Church Leaders forum, the participants in favor
of Instrumental Music being in the realm of opinion indicated that whenever a
person participated in something which God had not explicitly authorized and
were condemned of God for doing it, it was because they had a bad heart or were
insincere. There are specific Scriptures which address this (Deut. 4:2;
Proverbs 30:6; II John 9-11; Revelation 22:18-19). Yet there is also a
specific example. David wanted to build the Lord a House. The
Lord's reply to David was: "In all the places wherein I have walked
with all the children of Israel spake I a word with any of the tribes of
Israel, whom I commanded to feed by people Israel, saying, Why build ye not me
an house of cedar?" (II Sam. 7:7). David's heart was right and
he was certainly sincere, but the Lord said "not without My permission,
wait until you are asked!"
"Implications & Future
Directions"
It is obvious that there is at least a denigration of the
written Word in favor of some subjective view of what Christ would be.
"The Jews in the days of Jesus and Paul were focused on
the Scriptures when they should have been focused on Christ." (James
S. Woodroof, The Church In Transition, p.35)
There is also an embracing of the positions of "higher
criticism"
"Whatever the source of the aversion to biblical
criticism, failure to gain and use its tools and methods has generated great
harm within our fellowhip. . . Historical criticism delves into the
circumstances of the writing of the original text. Grammatical criticism
looks closely at the language and thought patterns of the text. Source
criticism explores literary sources which shaped or are reflected in a
text. Form criticism studies the for, content, and function of a text and
tries to establish the situation which was instrumental in producing or shaping
it into its present form. Redaction criticism seeks to determine a
writer's theological goals for shaping his material in the form known to
us. Which of these concerns about the human authorship of a text is
skeptical, irrelevant, or improper? To the contrary, each makes a
significant contribution to the proper interpretation of the text."
(Rubel Shelly, CSC 1990, pp. 10,11).
There is also an obvious similarity with the conclusions
reached by others:
John A.T. Robinson speaks of his "reluctant
revolution" and how this will radically affect one's perception of
God. He quotes freely from Bultmann and Bonhoeffer. In the effects
which this will have he refers to the "New Morality" of Joseph
Fletcher. Quoting him he says: "'Christian ethics', he says,
'is not a scheme of codified conduct. It is a purposive effort to relate
love to a world of relativities through a casuistry obedient to
love.'" (J.A.T. Robinson, Honest To God, p.116). He
continues: It is, of course, a highly dangerous ethic and representatives
of supra naturalistic legalism will, like the Pharisees, always fear it.
Yet I believe it is the only ethic for 'man come of age.'" (J.A.T.
Robinson, Honest To God, p.117).
Consider what James Woodroof has stated:
"In a word, we must implement agape love. Here,
and here alone is the power." (p.173).
"Love is the glue that holds us together (whether Jew
or Greek, bond or free, male or female, black or white; both meat eaters and
vegetarians; those on both sides of the war question, or both sides of the
divorce issue, or both sides of the instrument question; and on the campus
conflict, and all sides of so many other issues that have divided and are
dividing those who in faith have been baptized into Christ.)" (p. 174).
"Love is not the best way to achieve unity; it is the
only way." (p.174).
"The reader will find a method here, but no
system. It is a method of 'situational' or 'contextual' decision making,
but system building has no part in it."
"If this is 'system phobia' let the epithet be duly
noted!" "Bultmann was correct in saying that Jesus had no
ethics, if we accept, as I do not, his definition of ethics as a system of
values and rules 'intelligible for all men.' Yet the point is not so much
that there is no such universal ethic (on that score Bultmann is entirely firm
ground) but that no ethic need by systematic and Jesus' ethic most certainly
was not!" (Joseph Fletcher, Situation Ethics, pp.11,12)
"Legalism in the Christian tradition has taken two forms.
In the Catholic line it has been a matter of legalistic reason, based on nature
or natural law. These moralists have tended to adumbrate their ethical
rules by applying human reason to the facts of nature, both human and subhuman,
and to the lessons of historical experience. By this procedure they claim
to have adduced universally agree and therefore valid 'natural' moral
laws. Protestant moralists have followed the same adductive and deductive
tactics. They have taken Scripture and done with it what the Catholics do
with nature. Their Scriptural moral law is, they argue, based on the
words and sayings of the Law and the Prophets, the evangelists and apostles of
the Bible. It is a matter of legalistic revelation. One is rationalistic,
the other Biblicistic; one is natural, the other Scriptural. But both are
legalistic."
"Even though Catholic moralists deal also with
'revealed law' (e.g. 'the divine positive law of the Ten Commandments') and
Protestants have tried to use reason in interpreting the sayings of the Bible
(hermeneutics), still both by and large have been committed to the doctrines of
law ethics." (Joseph Fletcher, Situation Ethics, pp. 11, 12)
"Conclusion & Call For
Action"
- Let
The Bible Speak
- Action
- Study to know
- Know to grow
- Grow to go
"Let
The Bible Speak"
On Knowledge, Truth & Reason
- Proverbs
22:21 "That I might make thee know the certainty of the words
of truth; that thou mightest answer the words of truth to them that send
unto thee?"
- John
8:32 "And ye shall know the truth, and the truth shall make you
free."
- I
Timothy 2:4 "Who will have all men to be saved, and to come unto the
knowledge of the truth."
- I
Timothy 4:3 "Forbidding to marry, and commanding to abstain
from meats, which God hath created to be received with thanksgiving of
them which believe and know the truth."
- II
Timothy 3:7 "Ever learning, and never able to come to the knowledge
of the truth."
- Hebrews
10:26 "For if we sin wilfully after that we have received the
knowledge of the truth, there remaineth no more sacrifice for sins,"
- II
Peter 1:12 "Wherefore I will not be negligent to put you always in
remembrance of these things, though ye know them, and be
established in the present truth. "
- I
John 2:21 "I have not written unto you because ye know not the truth,
but because ye know it, and that no lie is of the truth."
- Isaiah
1:18 "Come now, and let us reason together, saith the LORD: though
your sins be as scarlet, they shall be as white as snow; though they be
red like crimson, they shall be as wool."
- Isaiah
41:21 "Produce your cause, saith the LORD; bring forth your strong
reasons, saith the King of Jacob."
- Acts
17:2 "And Paul, as his manner was, went in unto them, and three
sabbath days reasoned with them out of the scriptures,"
- Acts
18:4 "And he reasoned in the synagogue every sabbath, and persuaded
the Jews and the Greeks."
- Acts
18:19 "And he came to Ephesus, and left them there: but he himself
entered into the synagogue, and reasoned with the Jews."
- Acts
24:25 "And as he reasoned of righteousness, temperance, and judgment
to come, Felix trembled, and answered, Go thy way for this time; when I
have a convenient season, I will call for thee."
- I
Peter 3:15 "But sanctify the Lord God in your hearts: and be
ready always to give an answer to every man that asketh you a
reason of the hope that is in you with meekness and fear:"
"Let
The Bible Speak"
On Inspiration
- II
Timothy 3:16,17 "16All scripture is given by
inspiration of God, and is profitable for doctrine, for reproof,
for correction, for instruction in righteousness: 17That the
man of God may be perfect, throughly furnished unto all good works."
- II
Peter 1:21 "For the prophecy came not in old time by the will of man:
but holy men of God spake as they were moved by the Holy
Ghost."
- I
Corinthians 2:13 "Which things also we speak, not in the words which
man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing
spiritual things with spiritual."
"Let
The Bible Speak"
On Pattern of Law
- Romans
4:15 "Because the law worketh wrath: for where no law is, there is
no transgression."
- I
John 3:4 "Whosoever committeth sin transgresseth also the law: for
sin is the transgression of the law."
- Romans
7:7 "What shall we say then? Is the law sin? God forbid. Nay,
I had not known sin, but by the law: for I had not known lust, except the
law had said, Thou shalt not covet."
- Romans
8:2 "For the law of the Spirit of life in Christ Jesus hath made me
free from the law of sin and death."
- Romans
6:17 "But God be thanked, that ye were the servants of sin, but ye
have obeyed from the heart that form of doctrine which was delivered
you."
- II
Timothy 1:13 "Hold fast the form of sound words, which thou hast
heard of me, in faith and love which is in Christ Jesus."
- II
Timothy 3:5 "Having a form of godliness, but denying the power
thereof: from such turn away."
"Let
The Bible Speak"
On Contending For The Truth
- II
Timothy 4:3,4 "3For the time will come when they will not
endure sound doctrine; but after their own lusts shall they heap to
themselves teachers, having itching ears; 4And they shall turn
away their ears from the truth, and shall be turned unto
fables."
- Galatians
1:6-10 "6I marvel that ye are so soon removed from him
that called you into the grace of Christ unto another gospel: 7Which
is not another; but there be some that trouble you, and would pervert the
gospel of Christ. 8But though we, or an angel from heaven,
preach any other gospel unto you than that which we have preached unto
you, let him be accursed. 9As we said before, so say I now
again, If any man preach any other gospel unto you than that ye
have received, let him be accursed. 10For do I now
persuade men, or God? or do I seek to please men? for if I yet pleased
men, I should not be the servant of Christ."
- Jude
3 "Beloved, when I gave all diligence to write unto you of the common
salvation, it was needful for me to write unto you, and exhort you
that ye should earnestly contend for the faith which was once delivered
unto the saints."
- II
John 9-11 "9Whosoever transgresseth, and abideth not in
the doctrine of Christ, hath not God. He that abideth in the doctrine of
Christ, he hath both the Father and the Son.10If there come any
unto you, and bring not this doctrine, receive him not into your house,
neither bid him God speed: 11For he that biddeth him God speed
is partaker of his evil deeds.
- Colossians
2:8 "Beware lest any man spoil you through philosophy and vain
deceit, after the tradition of men, after the rudiments of the world, and
not after Christ."
"Let
the Bible Speak"
On Search Through The Word
- I
Thessalonians 5:21 "Prove all things; hold fast that which is
good."
- I
John 4:1 "Beloved, believe not every spirit, but try the spirits
whether they are of God: because many false prophets are gone out into the
world."
- John
5:39 "Search the scriptures; for in them ye think ye have eternal life:
and they are they which testify of me."
- Acts
17:11 "These were more noble than those in Thessalonica, in that they
received the word with all readiness of mind, and searched the scriptures
daily, whether those things were so."
"Let
The Bible Speak"
Nehemiah 8:1-18 "1And all the people gathered
themselves together as one man into the street that was before the water gate;
and they spake unto Ezra the scribe to bring the book of the law of Moses,
which the LORD had commanded to Israel. 2And Ezra the priest brought the law
before the congregation both of men and women, and all that could hear with
understanding, upon the first day of the seventh month. 3And he read therein
before the street that was before the water gate from the morning until midday,
before the men and the women, and those that could understand; and the ears of
all the people were attentive unto the book of the law. 4And Ezra the scribe
stood upon a pulpit of wood, which they had made for the purpose; and beside
him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkiah, and
Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and
Malchiah, and Hashum, and Hashbadana, Zechariah, and Meshullam. 5And Ezra
opened the book in the sight of all the people; (for he was above all the
people;) and when he opened it, all the people stood up: 6And Ezra blessed the
LORD, the great God. And all the people answered, Amen, Amen, with lifting up
their hands: and they bowed their heads, and worshipped the LORD with their
faces to the ground. 7Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub,
Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and
the Levites, caused the people to understand the law: and the people stood in
their place. 8So they read in the book in the law of God distinctly, and gave
the sense, and caused them to understand the reading.
9And Nehemiah, which is the Tirshatha, and Ezra the priest
the scribe, and the Levites that taught the people, said unto all the people,
This day is holy unto the LORD your God; mourn not, nor weep. For all the
people wept, when they heard the words of the law. 10Then he said unto them, Go
your way, eat the fat, and drink the sweet, and send portions unto them for
whom nothing is prepared: for this day is holy unto our Lord: neither be ye
sorry; for the joy of the LORD is your strength. 11So the Levites stilled all
the people, saying, Hold your peace, for the day is holy; neither be ye
grieved. 12And all the people went their way to eat, and to drink, and to send
portions, and to make great mirth, because they had understood the words that
were declared unto them.
13And on the second day were gathered together the chief of
the fathers of all the people, the priests, and the Levites, unto Ezra the
scribe, even to understand the words of the law. 14And they found written in
the law which the LORD had commanded by Moses, that the children of Israel
should dwell in booths in the feast of the seventh month: 15And that they
should publish and proclaim in all their cities, and in Jerusalem, saying, Go
forth unto the mount, and fetch olive branches, and pine branches, and myrtle
branches, and palm branches, and branches of thick trees, to make booths, as it
is written. 16So the people went forth, and brought them, and made themselves
booths, every one upon the roof of his house, and in their courts, and in the
courts of the house of God, and in the street of the water gate, and in the
street of the gate of Ephraim. 17And all the congregation of them that were
come again out of the captivity made booths, and sat under the booths: for
since the days of Jeshua the son of Nun unto that day had not the children of
Israel done so. And there was very great gladness. 18Also day by day, from the
first day unto the last day, he read in the book of the law of God. And they
kept the feast seven days; and on the eighth day was a solemn assembly,
according unto the manner."
Conclusion
Deuteronomy 27:26 "Cursed be he that confirmeth
not all the words of this law to do them. And all the people shall say,
Amen."
Deuteronomy 30:11-14 "11For this commandment
which I command thee this day, it is not hidden from thee, neither is
it far off. 12It is not in heaven, that thou shouldest say,
Who shall go up for us to heaven, and bring it unto us, that we may hear it,
and do it? 13Neither is it beyond the sea, that thou
shouldest say, Who shall go over the sea for us, and bring it unto us, that we
may hear it, and do it? 14But the word is very nigh unto
thee, in thy mouth, and in thy heart, that thou mayest do it."
II Timothy 2:24-26 "24And the servant of the
Lord must not strive; but be gentle unto all men, apt to teach, patient,
25In meekness instructing those that oppose themselves; if God
peradventure will give them repentance to the acknowledging of the truth; 26And
that they may recover themselves out of the snare of the devil, who are
taken captive by him at his will."
