on the authority of scripture
October 27, 2010
In the denomination I am part of, the situation concerning the debate over the Bible isn’t that different from what I belief exist in other places in the world. Within a popular environment “faith” is associated with a “high view of scripture” and a rejection of critical scholarship on the Bible. On the other hand “doubt” is associated with a “low view of scripture” and asking critical questions of the Bible.
There is however an obvious problem with this popular unpacking of two seemingly opposing views on the Bible. Wouldn’t true faith in the authority of scripture welcome loosening scripture from its parental ties of “divine inspiration”, stating that the ideas and arguments in the Bible, if taken seriously, can stand their own ground among the great literary, philosophical and religious traditions of history. And wouldn’t doubt in the authority of scripture require us to be all the more serious about its “divine inspiration”?
At this point criticism of the previous paragraph should point to the possibility of at least two other options (possibly more): That of critical engagement of the Bible with the exact purpose of pointing to the fact that it cannot stand it’s ground among the great literary, philosophical and religious traditions of history, and that of the faithful who critically engage the Bible in order to point to its divine inspiration. Both of these are self-refuting: Why even continue critical engagement with a text which cannot stand the text of time, and why even engage in proving divine inspiration to those who already believe in this inspiration (with this I need to mention that I believe that most modern-day apologetics are aimed at strengthening the faith of believers, not at converting the non-believers. If this were not true, why is it that conservative apologetics (all apologetics?) are mostly found in Christian bookshops and shelves?).
And is these last two examples not reactions against their opposites, rather than the natural result of their allies from the second paragraph? Critical engagement with the Bible with the sole purpose of pointing to its irrelevance, if continued indefinitely, is not really a continuation of the critical engagement with an authoritative and important text (in this context on the exact same level as other authoritative and important texts), but is a continued attempt to ridicule those who believe in divine inspiration. And Christian apologetics, if continued indefinitely, is not really a continuation of faithful belief in the divinely inspired text, but is a continued attempt at reacting against the criticism of academic study of the Bible.
These two then becomes the preached who preaches from the Bible against the usefulness of the Bible in modern society, or the academic which use the tools of the academy to point to the divine inspiration of the Bible, and to the fact that all we need is the Bible (but in both these acts the very acts in which is being participated argues against the statement being made).
I think a case can be made for those who doubt in the ability of the Bible as important text to stand its ground, and therefore remain true literalists, not attempting to explain the text against any background, and not taking random verses and sticking them together. Simply taking the text, the whole text, and nothing but the text as the Word of God (although I question whether such a position of radical doubt in the text and absolute faith in God who wrote the text is possible in our modern society).
Therefore I propose that we take the position of the absolute faithful. Putting the text out there on the marketplace, in the classroom. Opening it up for every possible criticism, for every literary and philosophical reading possible. This is faith. Facing the possibility that in this act you might be proven to be mistaken, but nonetheless acting out of your conviction. Only this act of radical criticism can be an act of radical faith in this modern society. And only through this can we find a text which has something to say for politics, philosophy, economics and spirituality.