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The role of Scripture in Christian faith and practice
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The question of what the place and role of Scripture is in Christian moral formation and ethical decision-making today is not one that I believe has a single answer. There is the perspective of what I might believe it should be versus what it actually is, as well as how in reality it plays out in different contexts. Those Christians who identify on the more liberal end of the spectrum may differ than those on the more conservative end, as well as those Christians who read and accept the Scripture as the “literal words of God” versus those who may fall more towards Scripture as the “inspired words of God” or even those who see it more as just a retelling of the history of a people and how they understood their own faith and life journey. To identify as Christian in the world today does not bring with it a completely universal understanding of the authority of the Scriptures, “what Jesus would do”, or even a fully set of equally accepted moral values and beliefs.
Author Allen Verhey, in his text Remembering Jesus, raises some of these issues in his third chapter where he writes, “There are some problems with Scripture, and there are some problems with us, with those who would use Scripture in moral discourse. There are reasons to be cautious and also, perhaps, a little suspicious when Scripture is ‘used’ in moral discourse.” One does not have to go very far back in the history of this country, or the world-at-large, to find times where Scripture was used to “justify” oppression, torture, and even murder of others based on the moral discernment of those in power. From the crusades to slavery in the United States, Scripture has been used, arguably out of context, to condone and advocate for some truly horrific acts against God’s cre...
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... and interpreting Scripture for any purpose, but maybe especially in the cases of moral and ethical questions, the end result should still be compatible with how we understand God’s love for all of creation. If instead the end result causes danger to God’s creation, or oppression, or any other harmful practice, it has not been used appropriately. Scripture should play an important role in the Christian moral formation and ethical decision-making processes, but only when done so with and through love – God’s love.
Works Cited
Cosgrove, Charles. "The Bible in Christian Ethics: An Outline of Select Topics" (Handout received in Christian Moral Theology with Professor Hendrik Pieterse, Evanston, Illinois, March 6, 2014).
Verhey, Allen. Remembering Jesus: Christian Community, Scripture, and the Moral Life. pbk. ed. Grand Rapids, Mich.: Wm. B. Eerdmans Pub. Co., 2005.
John Stapleford’s book, Bulls, Bears, and Golden Calves, provides a thorough overview with a Christian perspective of economic and ethical analysis. He reviews the moral challenges of macro, micro, and international economic issues. Stapleford covers a variety of important public policy issues such as self-interest, economic efficiency, and private property rights. He begins the book by laying a foundation of ethical thought and an analytical framework. Stapleford provides a Biblical perspective on the practical issues facing our current society. For example, there are three billion people in the world who live on less than $2 a day (Stapleford, 2009). The wealthy Americans continue to get richer. The greed and lawlessness of America’s corporate boardrooms is increasing. Legalized gambling continues to increase every year. The expansion of pornography and its accessibility to America’s younger generations has become a rapidly growing epidemic (Stapleford, 2009). This text is grounded solidly in biblical principles. A number of the problems he discusses are not specifically addressed in the Bible, but one of the author's strengths is to develop a Christian rationale for contemporary issues, based on biblical principles. An example of this skill is found in his forceful chapter on "False Hope . . . The Boom in Legalized Gambling" (Stapleford, 2009).
Cahill sees Scripture as having three dimensions, which she defines as “the specific texts on the issue at hand, specific texts on related issues, and general biblical themes or patterns” (64). For specific texts, she mentions Leviticus, Deuteronomy, and Paul’s letters to the Corinthians, the Romans, and Timothy. Citing the historical and social contexts of the Old Testament texts, she dismisses them as not easily applicable to modern society (65). When she considers Paul, she questions whether his lists of sins translate well into modern moral discourse because of Paul’s primary concern with idolatry and because of the Greek model of homosexuality, which greatly differs from modern homosexual relationships that resemble marriage (65). Though she does not specifically state it, implicit in these references to historical context is doubt about the Spirit-inspired nature of the Scriptures. In questioning the ability of the Scriptu...
xvi) On the same exact page Hill states, “Christian ethics does not involve either or analysis as if we could choose between holiness, justice and love, but rather a synthesis in which all three conditions must be met before an action can be considered moral.” The Bible recognizes this concept by saying, “If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left.” (Hebrews
We can so easily deceive ourselves into believing that what is accepted by the general population as normal behavior is also justifiably correct. Rarely do we, as a society, question our customs as long as this behavior yields such commodities as convenience, profit or social benefit. If contested, our acts become well justified and defended. All components of our lifestyle are purposefully bent to fit around popular beliefs and anything, up to and including the Holy Bible, can be distorted to advance our position. A current example of this is today's Muslim terrorists who are using teachings in their Koran to justify their position saying that the Koran dictates that they must fight a holy war, killing as many Christians and Jews as possible, even going so far as to sacrifice their own lives in the process. This sort of religious distortion, used to justify man's self-serving will, is what writer and former slave, Frederick Douglass exposes in his story of his life which he wrote in 1845.
1993. Raising Up a Faithful Pries: community and Pristhood in Biblical Theology. Louisville: Westminster/John Know Press.
Jenkins, Phillips. The Lost History of Christianity. New York: HarperCollins Publishers, 2008. Print. Phillips, Jonathan.
As part of revivals in Christian faith during 18th century onward three practices evolved into their own interpretation on the place and authority of Scripture in the Christian faith. The first of these were the Liberals who “viewed themselves as the saviors of a defunct out of date Christianity” (Bingham 149). Their founder, Friedrich Schleiermacher an 18th century pastor, “did not view traditional, authoritative doctrines, creeds and biblical texts as the preeminent sources in theology (150). Instead the Liberal perspective of Christianity put more emphasis on the doctrines of sin and grace and less attention on the holiness of the trinity (Kerr 213). Jesus was viewed as a historical figure that we can learn from spiritually and the Bible is used as a source of knowledge on Christian history (Bingham 152, 153). In this theological movement being a Christian is considered “nothing but feeling and experience” (Lane 238).
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
Sacred texts and writings are integral to a living and dynamic religious tradition. Such texts are materials that can range from verbally spoken stories to writings. Sacred texts and writings provide followers with information on core ethical behaviour, rituals and ceremonies, as well as beliefs. The idea of the texts and writings being sacred refers to the texts encompassing divine inspiration. Christianity’s sacred texts and writings, such as the bible (conveyed as the word of God), are continually studied/interpreted throughout generations. The teachings of the bible and the ‘Ten Commandments’ provide Christians with morally accepted standards of behaviour to live their lives by and thus directly influence the day-today actions of its adherents. Furthermore, sacred texts and writings provide information on beliefs, which assist adherents in understanding and even answering significant enduring questions of life. For instance, the creation story ...
The, political, cultural, social and religious circumstances the Bible was written in is unfamiliar to today’s society. Therefore, it would make sense to interpret the Bible in today’s perspective without going astray to the core of Christianity.
The bible, also, condemns many aspects of our current day society and allows for slavery. Rather than taking the bible literally, one should consider the historical context and then adjust to today’s norms.
Everyone always looks at the Bible as a loving book. It is considered God’s Word. It helps us live a better life and serves as a guidebook showing us how to live on the right path. The characters in it are ones to be looked up to. Moses, Noah, Abraham, etc. were all righteous followers of God and set good examples for us even today. However, those who read deeper into the Bible will find more than just the stereotype that I have already explained. The God of the Bible has many moods. The Bible has stories of murder, warfare, etc. in which the ones doing the acts are treated as good people that have done heroic deeds. What are we supposed to make of these situations? Can they still have good values and be applied to our daily lives to hopefully improve them? Let us take some examples from the Bible and examine them, while keeping the previous questions in mind.
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...
Answering these questions is the purpose of this essay. I begin by arguing that the Bible cannot be adequately understood independent of its historical context. I concede later that historical context alone however is insufficient, for the Bible is a living-breathing document as relevant to us today as it was the day it was scribed. I conclude we need both testimonies of God at work to fully appreciate how the Bible speaks to us.
Morality and the Bible & nbsp; Both the legal and salvation philosophies of the Old and New Testaments reflect those of the cultures around them, due to much copying and borrowing of laws and ideas. Furthermore, all societies around the world have similar moral and legal codes -- which is certainly not an accident. & nbsp; Interestingly enough, the moral codes of the world's religions bear a striking resemblance to each other, with only minor variations. Religions as different as Hinduism, Islam, and Buddhism all have proscriptions against killing, lying, cheating, stealing, etc. This is not an accident, for reasons we shall explore below. & nbsp; Christians may then object that there is something unique about the Bible that makes it a superior moral code.