filename LIBERAL.TXT added 05-22-87 Christian Information Exchange 714-531-3834 Fountain V

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filename : LIBERAL.TXT added : 05-22-87 Christian Information Exchange 714-531-3834 Fountain Valley, CA Sysop : Mike Wallace A LOOK AT LIBERAL INTERPRETATION METHODS Author: Jim Hodge Throughout the centuries, the methods of inter- pretation applied to the Holy Scriptures has been a subject of great concern and importance, yet there seems to be a diversity of opinions as to the proper approach to be taken. The need for a set of standards regarding the interpretation of the Bible is apparent when we see the diversities of thought and culture among men. If man is to receive the full value and worth of God's revelation to man, a sound set of principles regarding Biblical hermeneutics must be achieved. Only as exegetes come to adopt common principles and methods of procedure, will the interpretation of the Bible attain the dignity and certainty of an established science. One of the most recent approaches to the interpre- tation of Scripture involves that of the liberal school of thought. By this we mean the radical criticism of the Scriptures that has reached its full tide in the nineteenth century and has become a prevalent force in twentieth century theology. The debate over the Bible in modern times is a debate of rationalism versus authoritarianism. It can be said that rationalism is the assertion that whatever is not in harmony with educated mentality is to be rejected. The authoritarian position asserts that if God has spoken, the human mind must be obedient to the voice of God. It can be confirmed that there appears to be a blind faith in a certain authority, yet it must be pointed out that this subjection to authority is not necessarily uneducated or anti- intellectual. At the heart of liberal interpretation is their views regarding revelation and inspiration. According to the liberal, all conceptual thinking, even our knowledge of God, is conditioned sociologically, culturally, and historically, and no exceptions can be made for dogmas, Biblical propositions, or religious truths. The liberal understands truth to be a pro- gressive, growing entity rather than an unchanging collection of facts. This seems to imply that revela- tion is progressive, open-ended, and partial in nature. Therefore, it is not surprising that the liberal rejects all forms of verbal, plenary inspiration and revelation is redefined as human insight into religious truth, or human discovery of religious truths. Another important theme of liberal interpretation involves a modified view of the supernatural. When the liberal encounters miracles or the supernatural in Scripture, it is simply treated as folklore, mythology, or poetic elaboration. To the liberal, the supernatural refers to that which is above the material order, or beyond mere natural processes such as prayer, ethics, pure thought, or immortality. Miracles are not viewed as being historical events, but rather are seen as a myth with some inner significance for the reader. This is sometimes known as existential interpretation. The liberal is not asking about what happened but about what the story or miracle is saying to our situation now. He is not concerned with the factual content of a story, but seeks to translate into it a possibility for a new self-understanding. What the liberal is really saying is that the Scriptures can have different shades of meaning depending on an individual's present circumstan- ces. The method of existential interpretation can be a valuable tool in interpreting the Bible as long as a traditional grammatical and historical method of hermeneutics is applied. Ramm declares: The Bible is not primarily history, although it contains history. It is not primarily a theological textbook although it contains theology. It is a book about existence, about life at its most comprehensive expression, about God. To understand it at this level one must read it existentially. By this existential reading the Bible may become the word of God to the reader. While an existential method can be helpful to the reader's understanding of truth, we must realize that the Bible is the word of God, regardless of whether we read it existentially or not. Another error found in the liberal interpretation is the idea that the Scriptures must accommodate the customs and cultures of the day in which they were written, yet cannot have the same meaning in modern society. For example, the only terms in which Paul could describe the death of Christ were from bloody Jewish sacrifices. Thus Paul's doctrine of the atone- ment is accommodated to the expression of his time and these are not binding on us. The liberal feels it is his duty to recast the essence of the New Testament doctrine in the language of modern man, and in so doing must take away the concepts and images of the Old and New Testament cultures. Because the liberalistic method of interpretation is relatively new, it has been greatly influenced by philosophers of the past. Immanuel Kant's moral interpretation theory is one such philosophy which the liberals have taken from. It is not uncommon to hear the liberal speak of the value of the moral teachings of Jesus, yet in the same breath disregard any passages referring to His virgin birth. Therefore, according to the liberal, if the literal and historical sense of a given passage yields no profitable moral lesson, he is at liberty to set it aside, and attach to it the words such a meaning as is compatible with the religion of reason. It is easy to see that such a system of interpreta- tion, which professedly ignores the grammatical and historical sense of the Bible, can have no reliable or self-consistent rules. Like the mystical and allegori- cal methods, it leaves every thing subject to the peculiar faith or fancy of the interpreter. Each method of interpretation employed may have some value regarding the exegesis of Scripture. However, if the hermeneutical principles are inconsis-tent and unwarranted, the result will be an improper understanding of God's revelation to mankind. A proper method of interpreting God's Word should produce God's intended purpose in the lives of believers and the church that Christ founded. If no fruit is apparently being produced, then it might be fair to assume that the method of interpretation is faulty. Mr. Richard Coleman gives an honest attempt to compare the thoughts and methods of liberals and evangelicals in his book "Issues of Theological Con-flict." In dealing with the different methods of interpretation of both groups, he states: Modernity can exercise hermeneutical authority over Scripture, just as orthodoxy can, because both are incomplete if they do not return full circle and let themselves be tested by the Holy Spirit speaking through the biblical gospel. The final test of a theology is not its starting or ending point, but the fruit it bears in the life of the church. And again he writes: The final test of biblical authority and inspira- tion, regardless of the arguments made, is whether evangelicals and liberals will resist the tempta-tion to possess and control God's Word and will instead submit themselves to the Word. Each says he does and accuses the other of not doing so; but the proof will rest in their actions, not their words. With these words in mind, we must honestly look at the liberal method of interpretation and determine if it is indeed producing the kind of fruit that the Scrip- tures speak of, and if it is not, then it must be rejected as unwarranted. BIBLIOGRAPHY Cauthen, Kenneth. Science, Secularization, and God. Nashville, Tennessee: Abingdon Press, 1969. Coleman, Richard J. Issues of Theological Conflict. Grand Rapids, Michigan: Eerdmans Publishing Company, 1972. Ramm, Bernard. Protestant Biblical Interpretation. Grand Rapids, Michigan: Baker Book House, 1970. Ramm, Bernard. Varieties of Christian Apologetics. Grand Rapids, Michigan: Baker Book House, 1962. Terry, Milton S. Biblical Hermeneutics. Grand Rapids, Michigan: Zondervan Publishing House. Compliments of the Manna System

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