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Nature of the authority of scripture
Biblical authority and its importance
Nature of the authority of scripture
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Reflection Paper Wk. 8 This week our studies concluded with offering students opportunity for reflection on continuing debates over biblical inerrancy and authority of Scripture. Our objectives included understanding the continuing debate of the doctrine of inerrancy and N. T. Wright’s bibliology in relation to some of his dialogue partners. Our final reading came from Denis Farkasfalvy’s book, Inspiration and Interpretation: A Theological Introduction to Sacred Scripture. This paper’s focus is my reflections of the material presented.
Final Thoughts from Farkasfalvy Farkasfalvy concluded his thoughts with a chapter entitled, Inspiration, Canon, and Interpretation. He deals with the point of departure for a systematic theology of Scripture
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Wright states, “The meaning of ‘authority’, then, varies considerably according to the context within which the discourse is taking place. It is important to realize this from the start, not least because one of my central contentions is going to be that we have tended to let the word ‘authority’ be the fixed point and have adjusted ‘scripture’ to meet it, instead of the other way round” (Wright, 1991). As it relates to biblical authority, the Bible is our guide as Christians and exactly what biblical authority should entail. Wright proposes that with all the views of biblical authority, in many ways we have diminished the true authority of the Bible. By looking at the various views, we leave much unconsidered. He implies that the Bible does not exalt its authority as much as it heralds God as all authority, and I agree. He states, “So, secondly within the first half of this lecture, I want to suggest that scripture’s own view of authority focuses on the authority of God himself. (I recall a well-known lecturer once insisting that ‘there can be no authority other than scripture’, and thumping the tub so completely that I wanted to ask ‘but what about God?’) If we think for a moment what we are actually saying when we use the phrase ‘authority of scripture’, we must surely acknowledge that this is a shorthand way of saying that, though authority belongs to God, God has somehow invested this authority in scripture” (Wright, 1991). This concept leaves me speechless. God’s authority is all-encompassing and thusly the Bible is the source of that understanding of how God manages or exercises His authority. “Rather, God’s authority vested in scripture is designed, as all God’s authority is designed, to liberate human beings, to judge and condemn evil and sin in the world in order to set people free to be fully human. That’s what God is in the business of doing. That
Carson, D. A. New Bible Commentary: 21st Century Edition. 4th ed. Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994.
The Bible is read and interpreted by many people all over the world. Regardless, no one knows the absolute truth behind scripture. Walter Brueggemann, professor of Old Testament, wrote “Biblical Authority” to help people understand what he describes as six different parts that make up the foundation to ones understanding of scripture. He defines these six features as being: inherency, interpretation, imagination, ideology, inspiration, and importance. As Brueggemann explains each individual part, it is easy to see that they are all interconnected because no one can practice one facet without involuntarily practicing at least one other part.
The Bible: The Old Testament. The Norton Anthology of World Masterpieces. Ed. Sarah Lawall et al. Vol 1. 7th ed. New York: Norton, 1999. 47-97.
Barth has an approach to the question of the bible’s authority from a biblical and gospel-centered perspe...
N.T Wright (2008) stated that “When we read the scriptures as Christians, we read it precisely as people of the new covenant and of the new creation” (p.281). In this statement, the author reveals a paradigm of scriptural interpretation that exists for him as a Christian, theologian, and profession and Bishop. When one surveys the entirety of modern Christendom, one finds a variety of methods and perspectives on biblical interpretation, and indeed on the how one defines the meaning in the parables of Jesus. Capon (2002) and Snodgrass (2008) offer differing perspectives on how one should approach the scriptures and how the true sense of meaning should be extracted. This paper will serve as a brief examination of the methodologies presented by these two authors. Let us begin, with an
Even though humans wrote the text, translating it and passing it down from generations to generations, God’s truth is unchanging. Debates of the inerrancy of the bible cannot usurp God as the King of grace. Instead of focusing on the inerrancy of the Bible, individuals who wish to seek a life of faith should focus on the inspiration God is showing them in his word. These revelations should move them into applicable, daily life changing implications from what they have learned. God shows revelations of himself through the Bible, and his character is revealed time and time again throughout scripture. Any faulty facts or discrepancies in grammar or data, should not take away from the value that scripture holds. When we read scripture we bring new meaning of interpretations of the truths God shows us, since new eras and environmental factors will be influential on how we process information. The bible is not just a fact book, telling humans stories of the past, but instead the bible is inspired instructions for how we can deal with spiritual and ethical encounters we
Harris, Stephen. Understanding The Bible. 6 ed. New York City: McGraw-Hill Humanities/Social Sciences/Languages, 2002. Print.
Russell, L. M. (1985). ‘Authority and the Challenge of Feminist Interpretation’. In: Russell, L. (ed.). Feminist Interpretation of the Bible. Oxford. Basil Blackwell. pp.137-146.
Ryrie, Charles C. Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth. Chicago: Moody, 1996, 1991. Print.
New International Commentary on the New Testament. Grand Rapids, MI: Eerdmans, 1997. Osborne, Grant R. Revelation. Baker Exegetical Commentary on the New Testament. Grand Rapids, MI: Baker Academic, 2002.
Kohlenberger, III, John R. and Barker, Kenneth L., eds. Zondervan NIV Bible Commentary: An Abridgement of the Expositors Bible Commentary. Chicago: Zondervan Publishing House, 1994.
Authority of Scripture reconciles the community with God and can transform our lives. To participate in the fuller blessing of understanding, it is important to view Scripture with historical and literary sensitivity, interpret theocentrically, ecclesially, and contextually. I realize each of these can be overwhelming to the average person who is seeking direction for a specific concern in their life. Therefore, Migliore reminds us, interpreting Scripture is practical engagement in the living of Christian faith, love, and hope in a still redeemed world. When we listen carefully to the voices of the past, from a worldwide culture, and guided by the Holy Spirit, we will open ourselves to those transformational opportunities.
For centuries now Christians have claimed to possess the special revelation of an omnipotent, loving Deity who is sovereign over all of His creation. This special revelation is in written form and is what has come to be known as The Bible which consists of two books. The first book is the Hebrew Scriptures, written by prophets in a time that was before Christ, and the second book is the New Testament, which was written by Apostles and disciples of the risen Lord after His ascension. It is well documented that Christians in the context of the early first century were used to viewing a set of writings as being not only authoritative, but divinely inspired. The fact that there were certain books out in the public that were written by followers of Jesus and recognized as being just as authoritative as the Hebrew Scriptures was never under debate. The disagreement between some groups of Christians and Gnostics centered on which exact group of books were divinely inspired and which were not. The debate also took place over the way we can know for sure what God would have us include in a book of divinely inspired writings. This ultimately led to the formation of the Biblical canon in the next centuries. Some may ask, “Isn’t Jesus really the only thing that we can and should call God’s Word?” and “Isn’t the Bible just a man made collection of writings all centered on the same thing, Jesus Christ?” This paper summarizes some of the evidences for the Old and New Testament canon’s accuracy in choosing God breathed, authoritative writings and then reflects on the wide ranging
The nature of Scripture and the authority of Scripture are two characteristics carefully entwined in such a way that creates an impossibility for them to not affect each other. They directly influence each other. Evangelicalism, Liberalism, and Neo-Orthodoxy all have differing views of the nature and authority of Scripture. Evangelicalism takes up the view that the Bible, Scripture, is infallible (Lane, 2006, p. 255). Scripture is God’s word and is therefore fully truth (Lane, 2006, p. 256). People under Evangelicalism equate Scripture with God’s spoken word, and they believe that though God and humans are both authors, the human author was divinely prepared by God to write out His word (Lane, 2006, p. 257). They believe that “the Bible is the supreme authority for faith and practice” (Bingham, 2002, p. 162). Liberalism takes a different view on the Scripture. In Liberalism, religion is “nothing but feeling and experience” (Lane, 2006, p. 238). This reduces the authority and value of Scripture. Scripture is not seen as God’s word or His revelation but as a written record of the experiences of humans, which takes away from its divinity and authority (Lane, 2006, p. 239). Schleiermacher, the father of Liber...
Thiselton, A. C. (1980). The two horizons: New Testament hermeneutics and philosophical description. Grand Rapids, Michigan: Eerdmans, xix.