In anticipation of the release of new BBC Sherlock Holmes episodes, Jessie and I read a collection of Sir Arthur Conan Doyle’s short stories. The collection includes the first twelve of Doyle’s “Sherlock Holmes” stories, originally published in Strand Magazine. While reading these stories, I began to recall an essay by David C. Steinmetz titled “Uncovering a Second Narrative” (in The Art of Reading Scripture edited by E. Davis & R. Hays). In that essay, Steinmetz uses detective novels to explain what he calls the “second narrative” at work beneath the story of Scripture. The second narrative, he says, can only be explained at the revelation of a detail previously unknown to the reader. Upon discovering that detail, the reader is able to fill in the blanks in the narrative, finally culminating in the mystery being solved. For Steinmetz, Christ is the detail that helped to reveal the second narrative that underlies the entire biblical drama.
What I found in Sherlock was perhaps less profound but no less helpful in our quest for learning to read the Scriptures well. So, let us ask, What may we learn from Sherlock Holmes about reading the Bible?
Guest post: Zen Hess
The freedom to read what I want as my semester at Duke winds down is a welcome relief! I have been mulling over Robert Jenson’s essay in The Art of Reading Scripture (2003). His argument explicitly raises questions about time, Christology and biblical interpretation. But it also had me asking questions about worship and Advent. Here is what I mean.
Jenson poses the question, “Is it not absurd to think of the Word as in any sense incarnate before the flesh existed, before Jesus was born?” The answer to this question has serious implications for how we interpret Scripture, specifically the Old Testament. One answer, supposed to be the right one by many interpreters in modernity, is that it is, in fact, absurd. Supposing we might “find Jesus in the Old Testament” is to superimpose a foreign element onto the historical text. We are, however, in good company if we think that such a statement is not entirely true.
Believing that the Word preexists the Incarnation means that we may rightly find Christ’s voice in the Pentateuchal, the Poetic, and the Prophetic writings that are the Old Testament. “If the Word of the Lord,” Jenson writes, “came to Second Isaiah and made him a prophet was Jesus Christ, then the vision of Christ that the Church has derived from this prophet, of a ‘man of sorrows and acquainted with grief,’ is not a mere allowable trope but is in fact a product of Christ’s own testimony to his own character, given by the prophet.”
Jenson’s proposal requires us to reimagine how we understand time. Continue reading
I don’t have any hard facts on when this tack became plausible or on how pervasive it is (no doubt the bifurcation of Jesus and Paul is somehow a factor), but it seems lately that the claim that Jesus himself did not overtly express concern about a particular spiritual or ethical issue in the Gospels constitutes an argument to the effect that Christian believers need not concern themselves with that issue. This can be (and has been) used in the case of homosexuality, for example: Jesus apparently did not feel the need to address the matter; therefore (so the logic runs), Christian believers are not obliged to take a hard line on whether such conduct is sinful.
Whether the issue at hand is homosexuality or something else, there are at least two significant problems with this approach to dealing with hot-button spiritual and ethical quandaries in our day. First, it proceeds on a warping of the analogy of Scripture, or the commitment to allowing clearer passages of Scripture to help in interpreting more difficult ones. The analogy of Scripture is useful when one text genuinely boggles the mind of even the most careful reader and other relevant texts can be invoked to establish parameters within which the difficult text should be understood. However, in the case of things like homosexuality, the importance of well-ordered doctrinal formulation, the importance of church polity (all things about which, allegedly, Jesus was not terribly concerned), there are texts that come at these topics in a reasonably straightforward fashion (Rom. 1:26-27; 1 Cor. 6:9; 1 Tim. 6:3; 2 Tim. 4:3 ; Titus 1:9; 2:1; Jude 3; Acts 14:23; 1 Tim. 3:1-13; Heb. 13:17; Jas. 5:14; 1 Pet. 5:1-5). Moreover, instead of employing particularly lucid texts in those cases to help in wrestling with difficult passages, the ‘Jesus said nothing about…’ argument actually attempts to use mere silence as the lens through which to view passages concerning homosexuality, etc. In other words, a move with some resemblance to the use of the analogia Scripturae actually lacks both of the conditions for using the analogy: unclear texts and clearer ones that shed light on those that are unclear.
A number of the essays brought together in B. B. Warfield’s The Inspiration and Authority of Scripture contain meticulous analyses of different items pertinent to the Bible’s take on the Bible (in one of them he spends a fair amount of time on what to make of verbs without a named subject [e.g. legei] in the New Testament introducing a reference to the Old Testament, for example). In ‘The Biblical Idea of Inspiration’, he canvasses some of the Old Testament texts which were not records of divine speech but are in the New Testament (e.g. Acts 1:16; Heb. 3:7) introduced with a ‘God says’ or the like as well as some of the Old Testament texts which were records of divine speech but are in the New Testament (e.g. Rom. 9:17; Gal. 3:8) introduced with a ‘Scripture says’ or the like. He comments,
They indicate a certain confusion in current speech between ‘Scripture’ and ‘God’, the outgrowth of a deep-seated conviction that the word of Scripture is the word of God. It was not ‘Scripture’ that spoke to Pharaoh or gave this promise to Abraham, but God. But ‘Scripture’ and ‘God’ lay so close together in the minds of the writers of the New Testament that they could naturally speak of ‘Scripture’ doing what Scripture records God as doing. It was, however, even more natural to them to speak casually of God saying what the Scriptures say….The words put into God’s mouth in each case are not words of God recorded in the Scriptures, but just the Scripture words themselves. When we take the two classes of passages together…we may perceive how close the identification of the two was in the minds of the writers of the New Testament (‘The Biblical Idea of Inspiration’, in The Inspiration and Authority of the Bible, p. 148).
If Warfield is in the right, then it seems certain accusations of bibliolatry should give way to affirmations of the presence of biblical theology vis-a-vis the Bible itself. Is this argument too simplistic post-Barth? Does the bibliology of Barth and staunch Barthians in hesitating straightforwardly to identify Scripture as the word of God run aground on the Bible’s (explicit and implicit) testimony concerning itself? Thoughts?
I’m in between two parts of a review of Merold Westphal’s introduction to philosophical hermeneutics and have been reflecting on the importance of approaching Scripture according to its peculiar nature and subject matter, whatever may be gleaned from a general theory of texts and textual interpretation. In keeping with those musings, I came across this comment from Irish Puritan James Ussher (1581-1656) in his defense of the clarity of Scripture:
Scripture is our Father’s Letter unto us, and his last Will to show us what Inheritance he leaveth us. But Friends write Letters, and Fathers their wills, plain (A Body of Divinity [Solid Ground Christian Books, 2007], p. 18).
Ussher gestures toward something that we would do well to remember in a time when we are keen to avoid the appearance of epistemic arrogance or crudeness, namely, that the Bible is a covenantal book originated and commandeered by someone who actually wants us to understand it and, indeed, as our Creator and Lord, is eminently capable of accomodating his speech to the human intellect. The subject matter, the divine authorship, and the redemptive, covenantal telos of Scripture compel an admission of its perspicuity, even in an era rather skeptical of human noetic prowess. To vie for the possibility of real textual understanding vis-a-vis the biblical texts is not to sink into “modernism” but to think theologically about Scripture and to keep in step with the emphases of classic Protestant bibliology.
D.H. Williams sounds a stunning warning against Free Church Protestantism and its dismissal of the church’s creedal heritage, and with it the elevation of the individual to “Pope-like” status.
“[F]or all its theological and historical importance, the Protestant Reformation should not be the sole means of identity for any Christian. It was (is) not the primary basis on which the Christian faith was founded—something the Reformers themselves knew quite well. Here I am referring to how one ‘reads’ the history of Christianity. … [T]he Protestant mind has been shaped in specific ways to think about itself as the Christian faith, not as a reform movement of Catholicism, but as a restoration of the apostolic church and therefore a dismissal of everything that followed the New Testament church and was prior to the ‘Reformation.’ In the name of rejecting ecclesiological authority as ‘hierarchy’ or ‘tradition’ as theological manipulation and bondage, we have instead created a hermeneutic of suspicion and have invested every biblically informed conscience (instead of a pope) to speak ex cathedra. It is a Pyrrhic victory for Free church Protestantism when the net effect of its teaching results in the replacing of the tyranny of the magisterium with the tyranny of individualism [Retrieving the Tradition, Renewing Evangelicalism (Eerdmans, 1999), p. 201]
I have seen the harmful effects of this tendency on more than one occasion. I think of many Free Church believers I have known who operate under the unconscious pressure of picking up their Bible and reading it as if no one has ever read it before. With this comes the concomitant weight of sifting and weighing matters on which the Church has spoken in her creedal heritage, an interpretive weight one should never bear alone.
Perhaps, to take D.H. Williams’ point (among many other contemporary and not-so-contemporary Protestant voices), the Church’s shared creedal heritage is indispensable for the Church’s reading of her Scriptures today, even in the Free Church tradition of Protestantism. Without accepting a hierarchical ecclesiology, perhaps the Protestant Free Church tradition would be greatly served by a modest return to a self-consciously “ruled reading” of the Bible in which a community’s reading of the Scriptures is carried out together with its creedal heritage: allowing the rule of faith generally found in the Nicene Creed to consciously guide and train a community’s reading, reminding it of the heart of the Gospel, and serving its faithful proclamation.
(Postscript: This is a conversation also being had among Anglicans. See, Ephraim Radner and George Sumner, The Rule of Faith: Scripture Canon and Creed in a Critical Age (Morehouse, 1998)).
With classes wrapped up and grades finally in I am starting a summer review series on the theological interpretation of Scripture (TIS). A chapter in my book on theologies of retrieval will survey this as one of several instances of retrieval for the life of the Church, so I will be spending the next month or so working through recent publications.
I begin with J. Todd Billings’ The Word of God for the People of God (Eerdmans, 2010), a timely and well-crafted addition to the growing—but often highly specialized and technical—body of scholarship on theological hermeneutics and interpretation. This book, however, is aimed toward readers who Billings describes as having a love for Scripture and Christian ministry, but have “no idea why they should be interested in ‘the theological interpretation of Scripture.'”
The question is well put, and I have had a number of conversations with students and fellow academics about the very same. In fact, an NT scholar candidly asked me not long ago (without hiding a bit of skepticism) to define TIS. From what I have seen in the literature, Billings’ definition is an excellent place to start (see also the April issue of IJST):
the theological interpretation of Scripture is a multifaceted practice of a community of faith reading the Bible as God’s instrument of self-revelation and saving fellowship. It is not a single, discrete method or discipline; rather, it is a wide range of practices we use toward the goal of knowing God in Christ through Scripture (xii).
Billings’ treatment of TIS stands out because of its consistent attention to the theological/doctrinal commitments that fund TIS. Continue reading