Samantha grew up in a fundamentalist church. In this post, she sums up the vast difference of how the Old Testament was treated carefully in her church, and how the New Testament was treated at literal face-value, ignoring all of the cautions they applied to the Old Testament. Her post is an example as to why the work of people like N.T. Wright, (which focuses on understanding the Jewish literature of the inter-Testamental period (400 BC – 30 AD), and what people in Jesus’ day were thinking and saying, in order to comprehend what those themes and words mean in the New Testament), is so important to a right understanding of the NT texts. Her post also illustrates why so many Nazarene scholars are un-interested in the approach to the Scriptures often taken in fundamentalist circles.
So I received in the mail one of those little books who people with a burning message on their hearts find the resources for which to mail a copy of their book to every pastor in America, or, in this case, every pastor in a particular denomination. This book was mailed to Nazarenes, and addresses Nazarenes specifically and by name throughout, arguing that the C/N has walked away from an inerrancy view of Scripture and that we are in grave danger. Nazarene theology texts, and even letters and emails to and from Nazarene theologians, from both today and several generations ago, are quoted throughout.
I read the whole thing while grilling some fabulous tilapia (give your tastebuds a shot of shalom and baste with McCormick’s Baja Citrus mix). There were no new arguments here, just the same ones we are familiar with: if you can’t trust the bible in every single assertion, no matter how far from the subject of salvation, you can’t trust it for ANYTHING. (Somehow, I have been able to be deeply in love with Jesus, and follow Him intentionally and in every way I can think of, all these years, without believing in the kind of inerrancy the author does… but that’s not good enough). The author does, however, with his selected texts, cause it to appear that Nazarene theologians once, several generations ago, held a strict inerrancy, but then those same theologians moved away from it within their lifetimes.
And that’s the thing. There’s a reason Nazarene scholars won’t embrace a strict inerrancy (we hold that it is inerrant in all things pertaining to salvation). The reason is that we can’t unlearn things we know about the Bible. We can’t unlearn all the places throughout the Scriptures where it is apparent we are not dealing with the words dripping from God’s own mouth, Qur’an-style. Paul can’t remember who all he baptized. People who bash enemy infants’ heads in on stones are blessed. Paul requests his coat be brought, cause its chilly. Paul says “now the following words aren’t from the Lord, they are my opinion…” The Book of Daniel is a hodge-podge cut and paste of languages and first-person, third person, with several dating issues, highly unlikely to have been written by one person named Daniel. It’s clear the Pentateuch really is comprised from multiple sources. Big deal, what’s the problem? I don’t’ have time to list the examples. The author of the mailed-to-you-free! book does the typical inerrant argument: if Jesus referred to Moses as the author of the Torah, then the documentary hypothesis can’t be true! This is such a strange idea, as if Jesus’ goal were to correct any historical or cultural or scientific misunderstandings his generation entertained! And ignores basic concepts of how language works. (I call my son’s car ‘Tanner’s’ even though it’s legally mine.)
So anyway, here’s my takeaway. Nazarene scholars won’t embrace the fundamentalist inerrancy view, because of the evidence right in front of them as they look at the Scriptures. Apparently our early scholars also came to that conclusion as the evidence stacked up in front of them. Interesting, to me, is that hundreds of years ago committed Christians were noticing the same things in the texts – including Adam Clarke, John Wesley, John Calvin and Matthew Henry! Our fundamentalist friends indicate you can’t really embrace the Scriptures and follow Jesus without strict inerrancy, but history shows that plenty of people do.
I’ve written a few posts about biblical inspiration, and some of the conundrums we face in trying to understand the human and divine interface in the Scriptures, and what that means for interpreting and applying the Bible. Someone might ask, Why talk about this at all? Just believe!
Quite a few reasons, compelling ones for many people. (In no particular order), first, with widespread exposure to other cultures and the world religions today, many people ask “How is the Christian Bible different than any other religion’s Scriptures? Why would I consider it more authoritative than any other one?” As hard as this may be for some Christians to comprehend, circular arguments that basically boil down to “because we say so” or “because the Bible claims that God says so” do not convince people. I’ve watched many young people walk away from church because no one would offer them better answers than “just believe what we tell you.”
Secondly, people know that the Bible has been used by Christians to promote some pretty terrible things: slavery, Crusade, racial prejudice, hatred, to name a few. This makes them wonder if the problem is in the Bible or Christianity itself and if there is anything good and life-giving to be found in either. They also know Christians have used the Bible to disagree with science, (for example: Galileo, Copernicus, and the earth revolving around the sun), and latter realized science was actually right.
Third, people have enough information today about history, archeology, the human input to the Bible, and how the Scriptures were gathered together, they wonder how to reconcile the human aspects of this Book with the claim that it is Divinely inspired. As I’ve mentioned before, when they read Paul saying things like “I don’t remember if I baptized anyone else” or “now this isn’t a word from the Lord, it’s from me…” they wonder how many other places like this reflect the human element in Scripture, and in what sense it is Divinely-inspired. Psalms about bashing infants’ heads on the rocks in revenge cause them to wonder the same thing.
Fourth, people have figured out that certain parts of the Bible are true-er than others, and we are to treat certain parts of the Bible differently than others. For example, look at the book of Job. Throughout the book Job’s friends make theological arguments they insist are true. But at the end of the book God Himself declares that they were wrong and so were their statements. So, throughout the book of Job, we have theological statements about God that God later says are incorrect. We clearly would be mistaken to assume that the speeches of Job’s friends are to be understood as revealing the truth about God. If we are to learn the lesson from the Book of Job, we have to see the larger picture painted by the whole book, and not assume every verse is equally true about God. God Himself says they aren’t. We would mis-understand the clear intention of the book of Job if we treat each verse as equally, literally true.
I want to keep this short, so I will come around to this subject again later. But suffice it to say, 21st century people have many, and sometimes new, questions about the Bible’s true-ness, and working through a doctrine of Inspiration that makes sense of everything we know is important for those who don’t want to “check their brains at the door and just believe” whatever we tell them.