Preamble
Introducing the Respondents
Seven Epistemological Questions and Responses
Preamble
Readers familiar with my account of my journey from Christadelphianism to Evangelicalism to Catholicism will be aware of the role that epistemology has played in my thinking about Christian doctrine. I define epistemology in this context as the study of how we arrive at doctrines worthy of belief or how we distinguish dogma from opinion. It occurred to me that an interesting way of highlighting the epistemological differences between Christadelphians, Evangelicals and Catholics would be to ask members of each group to answer some questions specifically designed to highlight these epistemological differences. So I did. I drew up seven questions (along with some sub-questions) and invited two Christadelphians, two Evangelicals and two Catholics to answer them. These questions and their answers are reproduced verbatim below for the reader's perusal, without any commentary. The purpose of this exercise is not necessarily to show who is right and who is wrong, but to place the different views in sharp relief, side by side. By doing so, I hope that when Christadelphians, Evangelicals and Catholics engage in theological dialogue they will better understand their interlocutor's position and be more introspective about their own.
Introducing the Respondents
Seven Epistemological Questions and Responses
3.1. If so, what do you make of people whose study of Scripture leads them to different conclusions than yours about the core doctrines of the faith?
3.2. If not, what else besides sincere, diligent personal study of Scripture is necessary to correctly understand the core doctrines of the faith?
3.2. If not, what else besides sincere, diligent personal study of Scripture is necessary to correctly understand the core doctrines of the faith?
4.1. If so, what do you make of people whose study of Scripture leads them to different conclusions than yours about the core doctrines of the faith?
4.2. If not, then is a correct interpretation of biblical teaching exclusively an achievement of the human intellect?
4.2. If not, then is a correct interpretation of biblical teaching exclusively an achievement of the human intellect?
5.1. If so, do you regard the authority of such Tradition as subordinate or equal to that of Scripture?
5.2. If not, do you deny that the “rule of faith”—the summary of Christian doctrine that ante-Nicene church fathers such as Irenaeus and Tertullian claimed had been handed down from the apostles—is binding on later believers?
5.2. If not, do you deny that the “rule of faith”—the summary of Christian doctrine that ante-Nicene church fathers such as Irenaeus and Tertullian claimed had been handed down from the apostles—is binding on later believers?
6.1. If so, do you affirm that this doctrine is explicitly set out in Scripture, or do you allow that post-biblical reflection on the biblical revelation has legitimately been raised to the status of dogma?
6.2. If not, do you affirm that this central dogma of the Christian faith—as held by consensus continuously for the past sixteen centuries—is a grave error?
6.2. If not, do you affirm that this central dogma of the Christian faith—as held by consensus continuously for the past sixteen centuries—is a grave error?
Preamble
Readers familiar with my account of my journey from Christadelphianism to Evangelicalism to Catholicism will be aware of the role that epistemology has played in my thinking about Christian doctrine. I define epistemology in this context as the study of how we arrive at doctrines worthy of belief or how we distinguish dogma from opinion. It occurred to me that an interesting way of highlighting the epistemological differences between Christadelphians, Evangelicals and Catholics would be to ask members of each group to answer some questions specifically designed to highlight these epistemological differences. So I did. I drew up seven questions (along with some sub-questions) and invited two Christadelphians, two Evangelicals and two Catholics to answer them. These questions and their answers are reproduced verbatim below for the reader's perusal, without any commentary. The purpose of this exercise is not necessarily to show who is right and who is wrong, but to place the different views in sharp relief, side by side. By doing so, I hope that when Christadelphians, Evangelicals and Catholics engage in theological dialogue they will better understand their interlocutor's position and be more introspective about their own.
A few caveats are in order before getting to the respondents and the questions. This is a small, ad hoc, qualitative project. I do not claim that the respondents are statistically representative of their respective religious groups, nor did I make any effort to achieve demographic representativeness (thus, for instance, the respondents are all Anglophone males!) The respondents were handpicked as people I knew on some level whom I thought might be interested in participating and whom I consider to be theologically knowledgeable. The respondents do not claim to be authorized spokesmen for their religious communities. Hence, we do not necessarily have here "the Christadelphian view," "the Evangelical view" and "the Catholic view." We have the views of six individuals, which are however informed to a high degree by these individuals' respective religious affiliations. (Perhaps, as an exercise, the reader can reflect on how s/he would have expressed his/her answers to these questions.) I should also note that none of the respondents saw each other's answers, so they are not directly in dialogue with each other's viewpoints. Finally, a plea to the reader: these six contributors were brave enough to publicly express their answers to these seven challenging epistemological questions. If you choose to comment on any of their answers, please do so in a respectful manner. You may wish to refer to my rules of engagement for online theological discussions for suggestions on how to do this.
Introducing the Respondents
Let me extend my sincere thanks to the six respondents who took time out of their busy lives to offer their views on some challenging theological issues. When quoting the responses in the next section I will use respondents' initials, so I will introduce each respondent by their initials here for easy reference. I asked each respondent to provide some brief biographical information for context.1
DB: Dave Burke was born and raised in a Christadelphian family and is still a member of the Christadelphian community. He is married to Liz, with two children (Johanna and Thomas) and resides in Adelaide, Australia where he works as a freelance business writer. He has 22 years of public speaking and pastoral experience. He is currently studying a Bachelor of Theology degree at a non-denominational Christian university college, and has recently published a guide to Bible study entitled Servants of the Lord: A Bible Study Handbook, which can be purchased from Amazon. Dave maintains an active web presence: see his Academia.edu page, a Facebook page on Christian Origins that he maintains, and two websites to which he is a contributor: Milk to Meat and living-faith.org.2
MM: Mike Macdonald has worked in Banking for 14 years and holds a Bachelor’s degree in Marketing. He and his family reside in the Finger Lakes area of New York. Mike was raised as a Christadelphian, though his parents were not; their family had a Catholic background and they began attending a Christadelphian ecclesia as adults and were eventually baptized. Mike holds beliefs that align with the Unamended community.3 Mike has attended 3 different ecclesias,4 been to many different Bible schools and gatherings,5 and has read from and communicated with many different brothers and sisters of varying beliefs (including from the Amended community), as well as with those of varying religious groups outside of Christadelphia. The website of Mike’s home ecclesia can be found here.6
DD: Derick Dickens is a professor, business leader, Ph.D. student, husband and father who resides in Sioux Falls, South Dakota, USA. Ordained in 1999 to the Gospel Ministry, Derick has written for several organizations including his own blogs, various news publications, and the Council for Biblical Manhood and Womanhood. Hoping to begin work on his dissertation in a year, Derick’s passion outside of the Bible is Leadership Development, Human Resource Management, and Cultural Engagement. Derick is best known for his humorous speech, “Fun at the DMV” where he won several awards. In 1998, Derick married Lacie where they set off Pastoring Churches, gaining more education, and refining his theology. His theological interests include ecclesiology, soteriology, historic theology, Presuppositional Apologetics and philosophy. Derick is a Presbyterian and holds to the Westminster Confession of Faith. One of his goals in life is to never eat broccoli again. You can find his websites at www.completeinthee.com and www.iopsychology.us.7
SH: Salvador Hayworth grew up in a Christian home. He made a profession of faith and commitment to Christianity when he was seven. He was born again when he was 19. He has had church backgrounds of Pentecostalism, Independent Methodist, Charismatic and Baptist churches as well as independent assemblies. He is not tied to a denomination. He has been an evangelical missionary among the Zulu and directed and produced a documentary drama on the true stories of four people saved out of necromancy and ancestral traditions to follow the Lord (www.allegiancethemovie.co.za). He is now ministering on the East Coast of KwaZulu-Natal, South Africa in an independent evangelical Church. (See the KwaZulu mission website.)8
JdH: Jeremy de Haan was born and raised in the Canadian Reformed Churches. During his fourth year at seminary, on his way to becoming a Reformed pastor, Jeremy was prompted by the conversion account of Dr. Peter Kreeft to look more closely at the Catholic faith. The question of epistemology played a big role in this search, and he concluded that the Reformed faith was inconsistent on that foundational point. He and his wife and children were received into the Catholic Church during Lent, 2017. Jeremy and his family reside in West Kelowna, British Columbia, Canada. You can read Jeremy’s blog at https://sixteenseasons.wordpress.com.9
CP: Casey Phillips is a self-described Catholic husband, father and Spanish teacher who resides in Kentucky, USA. A former Baptist, Casey converted to Catholicism with his wife Erin in 2014. Since then, Casey has sought to share his Catholic faith through his blog and social media presence (learn more at https://bapticatholic.wordpress.com).10
So, to recap, DB and MM are our Christadelphian contributors, DD and SH are our Evangelical contributors (bearing in mind that DD is a Presbyterian and SH non-denominational) and JdH and CP are our Catholic contributors.
Each contributor received the following instructions pertaining to the seven epistemological questions:
Please answer each question using no more than 150 words (ideally less). In fact, you may wish to answer simply “Yes” or “No” to certain questions if you don’t think your answer requires further qualification. The idea is to clearly state your position rather than to offer detailed arguments in its defence. However, you are welcome to link to or cite material that contains such arguments.
Seven Epistemological Questions and Responses
DB: Yes.
MM: Yes.
DD: Yes!
SH: Obviously there is a huge issue concerning the transmission of texts from the autographs to the present day. The issue of variants must be acknowledged. But I believe that the authors of scripture were all moved by the Holy Spirit to record the message of scripture and all that they first recorded was without error, inspired and, therefore, authoritative.
JdH: I do.
CP: Yes.
DB: The 66 books of the Protestant canon; Textual criticism and historical evidence.
MM: I don’t know for certain. I believe there are likely divinely inspired writings outside of the accepted canon, but I also trust that the canon that has been given to God’s creation contains His saving Gospel message (I’m not aware of any primary Scriptural belief that needs non-canonical writings for support).
DD: I hold to the traditional 66 books. I am not going to address each individual book, but the general principle. Generally speaking, the question seems to ask, “Did the church make the Bible or did the Bible make the church?” The Bible made the church. When there were faithful teachings of the Scripture, the church sprung up. The early church only recognized what occurred when the books of the Bible were properly exposited. In reality, the early church had very little debate over the Books of the Bible precisely because they were created by the Bible and not the other way around. God in His sovereignty put a high standard where other potential rival books were hidden or destroyed. There are no more because none meets the criteria of being inspired like the canon we have. Is there a book in the Bible that shouldn’t be there? Proving a negative is rather difficult, but in general the creation of the church through the preaching of these texts show the insight of the text itself.
SH: 39 books of the Old Testament and 27 books of the New. I believe that the NT canon is agreed upon, except for those who would like to also see the inclusion of 2nd century gnostic literature. I find it interesting that the book of Enoch is alluded to by Jude but that is not included in the Roman Catholic apocrypha. NT books bear the stamp of apostolic authority either of apostolic authorship or of a disciple writing under the supervision and authority of an Apostle. As far as the OT, I see the apocryphal books became an issue because the LXX was used by the NT authors. I have yet to see evidence of the books being wholesale accepted by Palestinian Jews of the first century. Because of the priority of Hebrew and Aramaic in the Old Testament, and because of the distinction between the 39 Old Testament books, and the idea that the apocryphal books are somehow deuterocanonical.
JdH: The 73 books of the Catholic canon are Scripture. I have faith that this is true because I believe that the Spirit works through the Church to establish the truth, and the Church declared at the Council of Trent that these 73 books constitute God's written Word. I can, however, grow in understanding and appreciation of this truth through historical study, as well as by simply reading the books themselves.
CP: I affirm the 73 books that compile the canon which is accepted by the Catholic Church. I hold these books to be Holy Scripture because of their historical use among the Christian faithful, and, more importantly, because they were recognized as such by the Catholic Church. By virtue of the authority granted Her by Christ, only the Catholic Church has the ability to recognize and proclaim what books belong in the canon.
DB: Yes.
MM: Yes.
DD: Yes and No! The doctrine of Perspicuity is not universal and is somewhat veiled to the non-Christian. Is the Bible generally clear? Yes! Does that mean there are no difficult passages? No! The other issue here is the word “Individual.” I believe that in general, that true churches have correctly interpreted the Bible. Individualistic interpretations have wandered further. Individualism is not a solid Christian doctrine and should be rejected. While we have the priesthood of the believer, we were called into the church to learn from others who have been deemed faithful in handling the truth. When Calvin opposed the Roman Catholic Church, he was careful to show how the church had held to the doctrines he was espousing. For him, he did not want to be seen as coming up with something new.
SH: I affirm Scripture’s perspicuity for born again believers concerning core doctrines. There are several factors that contribute to the perspicuity of scripture. A person must be born again with a spiritual birth that comes about when one personally trusts in Jesus. For scripture is written that we may believe in Jesus and by faith we are saved. Believing, we have life in Jesus' name. The Holy Spirit needs to illuminate, and open our eyes that we may see wonderful things in the word. We need to accept scripture's judgment over us and if we obey the doctrine we will know that the doctrine is of God. We also are in community with other born again believers and we sharpen one another to search scripture out. We must never believe something just because we were told so. We are more noble minded if we search out scripture to see if these things be so.
JdH: No, I do not affirm that idea.
CP: No. Although many core doctrines can be deduced, it does not follow that all can. Individual interpretation, limited knowledge of context, among other hindrances limit an individual, no matter his or her sincerity, to correctly divine all the fundamental truths of scripture.
DB: I believe they are mistaken, just as they believe I am. I further note that many people who believe the Holy Spirit is necessary for the correct interpretation of Scripture, disagree with each other on essential and non-essential doctrines. This ongoing contradiction militates against the idea that the Holy Spirit is guiding Christians in the correct understanding of Scripture.
MM: There are many reasons why studying the same Scripture can lead to different conclusions, e.g. God’s election/calling, translation/version used, pre-conceived beliefs from human resources used and other influences: familial, societal, cultural, experiences with people of different religions, etc (I can’t imagine anyone whose beliefs haven’t been at least somewhat influenced by at least one of these factors). I respect anyone who has studied Scripture diligently and come to their conclusions, even if different from mine.
DD: See my explanation of the difference between the corporate interpretation and the individual interpretation. Do I still handle differences between churches? Of course, but there is a grounding in Scripture (Sola Scriptura) that is informed by the church (See later answer on the differences between Sola Scriptura and Solo Scriptura). Perspicuity does not mean that all doctrine is clear, but doctrine in general is clear. The Westminster Confession notes,
"All things in Scripture are not alike plain in themselves, nor alike clear unto all (2 Pet. 3:16); yet those things which are necessary to be known, believed, and observed for salvation, are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them (Ps. 119:105, 130)."
SH: For many different reasons: Presuppositions that blind me. Uncritical commitment to another authority alongside scripture, such as a preacher, pastor or a magisterium. Through gaining a revelation of a truth and taking it beyond the scriptural context and building a whole system on that doctrine without holding it together with other doctrines in biblical tension. Also when we see our understanding is wrong it is easy to embrace a pendulum swing to an opposing view or to take on board the whole body of teaching that those who opposed our understanding hold to without realising that there may be elements within that body of teaching that are not biblical though we gain a revelation of things like sovereignty, free will etc.
DD: Again, the Westminster Confession notes,
"Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word and that there are some circumstances concerning the worship of God, and government of the Church, common to human actions and societies, which are to be ordered by the light of nature, and Christian prudence, according to the general rules of the Word, which are always to be observed."
JdH: The doctrines of the faith are themselves the lens through which to properly read Scripture. Each of the NT books were written to an audience already possessing the faith and thus equipped to understand the book properly. There is no indication from the Apostles that "diligent, personal study of" their writings alone will give you a sufficient knowledge of the faith, since prior knowledge of the faith is a necessary prerequisite for understanding those writings. Rather, to correctly understand the Christian faith, you must be taught that faith by those to whom it was entrusted. That is, to receive the Christian faith as it really is, you must find the Church. Only then will you understand both the faith and Scripture. Apart from the Church, you lose both.
CP: An infallible authority. As a Catholic, I recognize this authority is the Catholic Church itself, which scripture points out to be the pillar of the truth (1 Timothy 3:15).
DB: No, and many Christians—including evangelicals—agree with me: http://www.reclaimingthemind.org/blog/2010/05/the-holy-spirit-interprets-the-bible/ https://www.christiancourier.com/articles/641-holy-spirit-illumination-theory-a-critical-review-the http://www.patheos.com/blogs/rogereolson/2014/01/what-does-the-bible-mean-is-the-holy-spirit-necessary-for-biblical-interpretation
MM: Yes & no (and frankly, uncertain as to identifying when and how this may be done).
DD: Yes! Which is why perspicuity does not necessarily extend to non-Christians. However, it should also be noted, that the Holy Spirit is not perspicuous, only Scripture.
SH: The Holy Spirit does do so.
JdH: As this question is worded, I do affirm it. I wrote in the previous question that I believe that correct interpretation comes from reading Scripture through the lens of the Christian faith. But the correct understanding of the truths of God are available only to those who look with the eyes of faith, which is a spiritual reality. In the same way that man cannot enter into friendship with God apart from the transforming work of God's Spirit, so man cannot understand the truths of God apart from the same transforming work (1Cor. 2:14). Apart from the work of the Spirit, we can understand neither Scripture nor the Christian faith.
CP: The Holy Spirit can do anything, and so a person could be led to the truth but that would not be the normative way.
MM: I believe that calling & election are one way in which a person arrives at Scriptural truths and I certainly wouldn’t exclude the Holy Spirit’s work in that means, but to what extent and when this is done, we can’t say. This is probably the most difficult question for me- I’ve asked for guidance and wisdom concerning beliefs that differ even within Christadelphia and I’m sure those on the other side of these beliefs have done the same. I’m just as sure that this can be said within all religions as well, let alone between varied religions.
DD: I think this goes back to perspicuity. Perspicuity does not mean a lack of problem passages or debatable points, but it merely means that in the essence of the Christian Doctrine, we must and should agree and it is clear. The Spirit does not operate apart from Scripture, which means it corresponds well with the doctrine of perspicuity. The Holy Spirit is also not perspicuous apart from Scripture. Therefore utterances of the Spirit help in interpretation.
SH: The illumination of the Spirit is both individual and communal. Through fellowship and disagreements we begin to discern those who are approved and we must study to show ourselves approved, rightly dividing the word of Truth. I must give account for my own life and doctrine. Differences may come in for many different reasons. I take a multifaceted approach to this subject. Thus the Holy Spirit uses the intellect but intellect is not to be trusted alone. Prayerful attitude, teachability and an awareness of my dependence of the Lord are important. The Lord may reveal through a new believer another aspect of His word, academic study can also aid, sound hermeneutics and charismatic leading are all different tent chords that when held in tension are all ways we can be lead by the Lord.
JdH: I don't believe that any reading of Scripture that runs contrary to the faith as defined by the Church is a reading that has been guided by the Spirit. Such a reading is, by definition, heresy.
DB: No, I believe we can ask God for guidance as well. I simply deny that direct Holy Spirit intervention is necessary. When the Ethiopian eunuch asked for help to understand Scripture, Philip didn’t tell him that he needed the Holy Spirit. He simply explained the passage to the eunuch himself. He didn’t need the Holy Spirit for this. Nowhere in Scripture are we told that the guidance of the Holy Spirit is necessary to understand Scripture correctly. If this was true, why did the Reformers disagree with the Catholics and Orthodox? Shouldn’t they all share the same interpretation? Protestants and evangelicals have attempted to answer these questions, but their responses inevitably boil down to:
(a) variations on the No True Scotsman fallacy (‘They were not born again/they lacked faith/they were not spiritually mature/they were ignorant of the whole Word of God’)
(b) claims that the individuals in question required additional knowledge from uninspired resources (‘They should have used better Bible study aids’) and/or did not know how to use the resources they possessed (‘They lacked training/their hermeneutics were poor’)
(c) claims that the individuals in question were too reliant on tradition
MM: Certainly not exclusively, but I think that calling & election may sometimes be simply an opportunity and oftentimes we need to search things out and filter through the “strong delusions” and lies with our God-given intellect.
DD: There is mystery, which is one of the debates even among the reformed (Clarkians and Van Tillians/Vos-ians) and non-reformed. However, interpretation is not anti-intellectual either. Because Scripture is not purely intellectual does not mean we say it lacks logic and engagement in the cognitive. Rather, it is to say that that Scripture is logical but it is more than logical too. God is logical but not contained in logic.
CP: No. Christ established a Church with the authority to preach and teach in His name (Matthew 28:19). That said, it makes sense to assume that He knew some would be led astray and would need the Church to guide them. Our faith embraces the great "both and." The Holy Spirit does guide us into all truth as long as we remain within the bounds of Christ's Church.
DB: I would if we had any evidence of it. To date, I have seen no such evidence. However, I do believe that tradition— defined as apostolic teaching that was not recorded in Scripture but transmitted orally, and developed by the Church with or without the help of the Holy Spirit—has a legitimate place in the formation of Christian praxis.
MM: No.
DD: Tradition is a subordinate standard, but the struggles of the church throughout time help inform us. In Reformed circles, we emphasize Sola Scriptura (Scripture alone) but reject Solo Scriptura (Only Scripture). Here is the difference. Sola Scriptura means that we learn through preaching as the preacher exposits the text. We can also learn through commentaries and good books on various topics. Solo Scriptura, the view we reject, means that we don’t need preaching to help with interpretation—there can be an individual or private interpretation. Many theologians (reformed and otherwise) have stated concerning theology, “If it is true, it is not new. If it is new, it is not true”; therefore, we believe the church has spoken on the topics throughout history. Because of Sola Scriptura, “Bereans” can and should verify beliefs using Scripture.
SH: I reject the idea of an oral Torah, whether for the Old Testament or New. I believe that Jesus spoke against such a concept when He said that the Pharisees negated the word of God for the sake of their traditions. He did not allow the traditions of the elders to rival scripture and even broke with the seminal teachings that would develop into the notion of the Oral Torah.
JdH: I am unsure about the phrase "developed by the Church." If it means that the Church's understanding of the deposit of faith develops over time, then I affirm the above.
CP: Yes.
DB: If we had any evidence of it, I would consider it equal to Scripture. To date, I have seen no such evidence.
DD: Tradition and history is always subordinate to Scripture. It is a powerful testimony as if all of Church history spoke in one accord on a doctrine, it is highly unlikely that your new interpretation will be true.
JdH: Paul teaches us that all his teachings are authoritative, even those he did not write down: "Stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter" (2 Thess. 2:15). The Apostles do not indicate in their writings that there is any difference in authority between their oral and written communication.
CP: In 2 Thessalonians 2:15 the apostle Paul urges us to hold fast to both oral and written tradition. Scripture and Tradition compromise the complete deposit of faith left by Christ to the apostles.
DB: There is no single rule of faith summarising the beliefs of Christian doctrine according to the ante-Nicene fathers. A few commonalities notwithstanding, Justin Martyr’s rule of faith (the simplest) differs from Irenaeus’. Irenaeus’ rule of faith (the most detailed) differs from Tertullian’s. I believe their respective rules of faith are mostly correct, but somewhat in error. I see no reason why any ANF rule of faith should be binding upon believers. The Christian rule of faith should be distilled from the words of Christ and his apostles in Scripture.
MM: No, I do not deny, if by “rule of faith” it is meant that the Holy Scriptures only are the source of Christian doctrine.
DD: I am not Roman Catholic nor Greek Orthodox. Tradition is important but not infallible. See my discussion of Sola Scriptura above.
SH: I believe in the rule of scripture. I find some agreement with some of what church fathers on some things and reject others things they held to. For me, all church fathers are subject to scripture as I am. I must give my own account for my faith before the Lord. The church fathers pre-Augustine tended to be Chiliasts. I would agree with chiliasm maybe not in the form they held to but it's basic premise, not because the "fathers" believed it but because I see such truth in scripture. The writings of Church fathers may be somewhat helpful in studying scripture, as with studying with other believers but I must base my dogmatic stance on scripture and I cannot use the pre-Nicene fathers as authority to convince someone of the truth of my belief. I can quote some church father to give credence for my source but that is not the same thing. Thus, I hold to the rule of scripture.
DB: No.
MM: No.
DD: Yes!
SH: My understanding of the trinity is that the Father is God, Jesus is God and the Holy Spirit is God. Not three gods but One God. But the Father is distinct to the Son and to the Holy Spirit in that the Father is not the Son or the Holy Spirit and the Son is not the Father or the Holy Spirit.
JdH: I do.
CP: Yes.
DD: Yes, it is explicit in Scripture and necessary to be a Christian church. Here we should note, an explicit teaching does not mean it is phrased the exact way the Council of Nicea used. There is a fallacy of the 1800’s that was derived from a philosophy that primarily wanted very refined and singular statements that summarized an entire doctrine or else, they believed, the doctrine is not taught. This did horrible damage to Systematic and Biblical Theology. The Trinity is explicit and clear. There are few doctrines more clear in Scripture, but there is not one verse that outlines it just like the Council of Nicea. Sola Scriptura mandates we hold to the Trinity.
SH: The truths concerning this are self-evident in New Testament scripture. It is clear that the Son spoke to His Father and the Holy Spirit was sent from the Father and the Son. The Son was regarded by Thomas as "My Lord and My God" Jesus is the Word who was God in the beginning. I don't believe that anybody reading the Bible by itself without indoctrination can come to the idea that Jesus is not God and that He is not distinct from the Father.
JdH: I don't think either of those is the case. I wouldn't affirm that the doctrine of the Trinity is explicit in the same way that Christ's dying on the cross is explicit, or that the institution of the Eucharist and the command to baptize are explicit. But I also wouldn't affirm that "post-biblical reflection on the biblical revelation" is itself dogma. Rather, it is through reflection that the Church deepens her knowledge of dogma, that is, grasps more clearly the contents of the Christian faith. It was by reflecting on the apostolic deposit of faith that the Church affirmed that the doctrine Trinity was part of that deposit.
CP: In this case, post-biblical reflection has correctly and legitimately defined the revelation of the trinity.
DB: Yes, I do, just as the Protestants argue that the Catholics and Orthodox were in grave error until the Reformers emerged, while the Catholics and Orthodox point to the innovations of Protestantism (which contradicted at least 600 years of doctrinal consensus) as grave error.
MM: Yes.
DD: I believe the Trinity is an essential element of the Christian faith. Denying it is to apostatize the Christian faith as it makes God into a different God altogether.
DB: My confidence is grounded in: (a) the belief that God intended Scripture to be understood by normal, everyday people without supernatural assistance (b) the merits of Biblical scholarship, which informs my interpretation of Scripture.
MM: My confidence lies in a combination of things: the grace of God, faith in God’s provision of His word for the world, not merely accepting teachings but proving them (the fact that I have changed my mind after research on certain beliefs helps this confidence), being able to support my beliefs with Scripture, and seeing other sound, wise, and logical people support the same conclusions I have reached. These reasons may be no different than reasons given by someone of another religion, or every religion. What are we to do then? I hope every believer in God searches Him and His truth out diligently. Our beliefs drive our actions and give purpose to our life. In the end, we all must be confident of our stance to the point where we are ready to stand before our Judge, whom I believe is the Lord Jesus Christ. One thing I know is that judgment will be righteous and the Creator of the Earth’s will will be done, it is not always for us to have the answer. I pray that my life/walk, based on my beliefs, will find sufficient grace to be given the reward of serving Him eternally.
DD: My ground of confidence is presuppositional (everyone’s view is at some degree). Without the Bible, it is impossible to prove anything about Christianity or life or even tradition. The Church, doctrine, logic, or any other realm must presuppose an infallible and the primacy of Scripture or else nothing can be proven or known about God. The Bible is perspicuous but that does not mean it is not complex (clarity in teaching versus complexity in thought). For example: the Trinity is clear in Scripture (perspicuous) but it is extremely complex. Perspicuity applies to core doctrine which all Christians agree. Minor issues is where we disagree, which is healthy. When disagreements occur, that should point us to discuss the issues theologically and Scripture focused. While I cannot address all disagreements, I find that among the essential elements of the faith we often align. The other issues should bring us into studying Scripture further.
SH: Unless I can see something taught and/or practised by the Apostles I don't have to believe what any teacher or Magisterium says. If the majority of NT readers were Greek speaking, it would make sense that there was a heavy reliance on the LXX. Sometimes, someone like Matthew favours the MT or another variant. But no one can doubt that the LXX was used. This in itself cannot prove that the apocryphal books were to be regarded as scripture. I found it interesting that when Jerome favoured the priority of the Hebrew Text over Greek that the place of the apocrypha was questioned. Although problems arise with a move to Hebrew roots, I strongly believe that something of the Biblical and Apostolic view was lost in Churches that built on Patristic authority that eschewed the Hebrew roots of the faith, which grew in a supersessionist theology and then later in an amillennial or Postmillennial theology. No authority can be so high as to rival the authority of scripture. All scripture is God breathed. That I cannot say for the notion of an Oral Torah of Judaism or that of an oral tradition within a Magisterium.
JdH: The ground of my confidence is the belief that the Spirit has given His yes or no on a given doctrine not ultimately through my judgment, but through the judgment of the Church. I find no indication in Scripture that my scriptural conclusions are to be the standard of orthodoxy for myself, much less for all Christians – which would be the case if mine truly were the Spirit-enlightened ones. No, Scripture itself points to the judgment of the Church as being the judgment of the Spirit (Acts 15:38), so that is where my confidence lies.
CP: As 1 Timothy tells us, "the pillar and ground of truth" is the Church that Jesus established. Historically speaking, there is no doubt that Catholic Church is the only church that can trace its origins back to the 1st century, and thus the only church that can be labeled as the pillar of truth. If no authoritative voice exists which can adjudicate the canon and the appropriate interpretation thereof, then no one can know the truth. Individual interpretation of scripture has led to rampant divergence and disagreement among the Christian faithful.
Footnotes
- 1 In the biographies I was less concerned to reproduce the contributor's words verbatim, so I did some light editing here and there to ensure the level of detail in the biographies is similar.
- 2 Editor’s note: Dave and I have never met in person but have interacted extensively online over the years. Our theological disagreements have been many, but I respect his efforts toward defending the intellectual credibility of Christadelphian theology.
- 3 Editor’s note: the Unamended community is a “fellowship” or separate communion within the Christadelphian community.
- 4 Editor’s note: local Christadelphian congregations are called ecclesias.
- 5 Editor’s note: these terms refer to Christadelphian inter-ecclesial conferences. A Bible school typically lasts a week while a gathering (called a "fraternal" in some countries) is only a weekend.
- 6 Editor’s note: I know Mike better than any of the other contributors. We are long-time friends and I hold him in high esteem as a man of integrity and conviction, not to mention a classic dry sense of humour.
- 7 Editor’s note: Derick and I have never met in person; I linked up with him through the Christian Bloggers Network, where he is one of the moderators. He is evidently very busy with his Ph.D studies and a recent move, so I am very grateful for his willingness, as a passionate proponent of Reformed theology, to participate in this project with a Catholic whom he hardly knows.
- 8 Editor’s note: Salvador and I met through King’s Evangelical Divinity School, where we were studying contemporaneously through distance learning—two of just a handful of students in South Africa studying with this U.K.-based institution. My wife and I were able to visit Salvador and his wife Di briefly in Vryheid where they were ministering at the time and also met them in Cape Town on another occasion. Salvador was a couple of years ahead of me in the program and provided helpful advice about module choices and study strategies.
- 9 Editor’s note: Although Jeremy and I are both Canadians with strong connections to Hamilton, Ontario, we’ve never met in person. I linked up with him after reading the story of his conversion to Catholicism at Called to Communion, which resonated with me.
- 10 Editor’s note: Casey and I have never met in person but linked up through the Christian Bloggers Network on Facebook. I am, like him, a "BaptiCatholic" who is passionate about sharing my faith through social media. Unlike him, I’m not able to do so in multiple languages!
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