The above caption is the title of a book by Walter Brueggemann. In this book he addresses the issues of scriptural authority and biblical theology. In the next few weeks I will be addressing some of the comments and insights he provides in this work. Below is his first sentence in the Preface:
“The matter of biblical authority is ancient, endlessly vexed, and of immense importance in the church”[page xiii].
I have always personally found the issue of biblical authority a difficult topic to get my mind around. This is for several reasons.
First, articulated versions of “biblical authority” seem to be founded on different concerns from scripture itself. Usually (and historically) appeals are made to “scriptural authority” to manipulate you to see and practice things the way I do. It is almost as if the issue of “biblical authority” becomes the big stick of orthodoxy to wield over those we want to control.
Second, I do agree with Brueggemann that it is an issue of “immense importance in the church.” The role of Scripture in the life of the church is one of the most important topics Christians can think about. Perhaps we have viewed this topic almost schizophrenically…individually I can read Scripture the way I want to; communally you need to read Scripture my way so I can make sure you are right with me and my understandings.
Third, I am fascinated how Scripture just assumes authority over the life of the Christian and the community of faith without spelling out a full-blown doctrine of “scriptural authority.” I would say that the Bible only has the power to authorize if a person allows it to.
For me personally, I like how the Psalmists address the matter of biblical authority. It is a recognition of the powerful influence and interaction that one has with the word of God. Listen to this…”Blessed is the man who delights in the law of the Lord, and on his law he meditates day and night” (Psalm 1:2). This is a perfect example of allowing the Word of God to have a claim on one’s life. Indeed, if it is the delight of my heart, and I meditate on it day and night, its authoritative and transformative properties will shape me into a “blessed” person!
In Christian love, Curtis
“The prayer of God”—this is the strangest reference to prayer in all of the New Testament. I was made aware of this expression while reading Joseph Longking’s Notes on the Gospels, volume 2. This antique book was published in 1840 by Carlton and Porter in New York. It was given to me as a gift. As I began reading LESSON I the author comments on a section of Luke’s gospel, 6:12-19. It is in verse 12 where the expression under consideration occurs.
“And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.”
After checking 30 different English versions and translations of the Bible, 2 translated this expression at the end of verse 12, “The prayer of God”(Douay-Rheims 1899 American Edition; Young’s Literal Translation).
While commenting on verse 12, Longking quotes Wesley. “Mr. Wesley renders the passage, he ‘continued all night in the prayer of God,’ and says, ‘the phrase is singular and emphatical, to imply an extraordinary and sublime devotion (page 2).
This made me ask the following questions: Since the expression “the prayer of God” is a literal translation of the Greek phrase, what are we to make of it? How are we to understand it? Why is it used this one time in reference to Jesus’ prayer life? Is it a dynamic of the spiritual/divine aspect of prayer that only Jesus could experience? Grammatically, it could refer to Jesus’ prayer being directed to God, or it could be prayer coming from God.
I am not sure we have to choose one or the other. I think what Luke is trying to say is that while Jesus spent that night on the mountain in prayer, he talked with God and God talked with him. Wouldn’t you just love to have been there eavesdropping on that night-long conversation! Perhaps the intense opposition building up against his ministry, and the need to choose twelve apostles the next day provided the need for this conversation.
The Wycliff Bible, (Old version republished by Terence Noble, 2001) says this, “he was all night dwelling in the prayer of God.” Presence and conversation, mutual exchange of the divine/covenantal relationship.
I am wondering what it might mean in my own prayer life to “dwell in the prayer of God?”
In Christian love, Curtis
Historically and theologically Christianity tends to get divided into 3 major groups: Protestants, Catholics, and Orthodox. There are other ways of conceptualizing all of the Christian groups that have materialized over the centuries, but for the purpose of this article we will stick to these three. I want to reflect on the following quote:
“Christianity is final only in so far as it has the power of criticizing and transforming each of its historical manifestations; and just this power is the Protestant principle.” Paul Tillich, The Protestant Era
Would you agree that this is the “Protestant principle”? Perhaps Tillich is thinking of Martin Luther and his protest and critique of the church of his day with the 95 theses nailed to the door of the monastery in Wittenburg. If so, what is Tillich talking about?
Plainly, since the Protestant Reformation the church has learned to be self-critical in each of its historical manifestations. To be sure, each denomination and religious movement sometimes reaches the point of ceasing to do this. Church history has shown that when the church becomes complacent that is the beginning of its demise.
I am not sure that I would have stated like Tillich that this is “the” Protestant principle. It seems several principles actually converged to produce the Protestant movement. I am listing them below. You may want to add a couple of your own after looking at it.
1. The Bible available in the vernacular and available to every person to read for themselves.
2. The priesthood of all believers.
3. Moved Christianity from the cloisture to the community
4. Believed that everyday work was a divine calling.
5. An emphasis on personal conversion and individual piety
6. Some form of millennialism, Christ’s return for a 1,000 years (or, for non-millennialists, Christ’s Second Coming)
Each of these principles were significant in the Protestant Evangelical movements of the Great Awakening. Interestingly, as contemporary Christianity is being expressed in new and different forms, these 6 principles are still alive and well. Books could be, and have been, written on each of these 6. Suffice it to say, each of these principles are rooted in a biblical world-view that seeks to take faith seriously. Where do you see these principles working in your faith today?
In Christian love, Curtis
