Showing posts with label Hermeneutics. Show all posts
Showing posts with label Hermeneutics. Show all posts

Saturday, May 06, 2023

Fanciful history and Dubious Hermeneutics: A review of Craig Carter's Interpreting Scripture with the Great Tradition

Craig Carter is one of the foremost proponents of the ressourcement happening in current Reformed and Evangelical circles. His books on the subject have been promoted as showing us the way forward towards embracing Classical Theism and 'Great Tradition' exegesis. I have finally gotten around to review his book on exegesis, and it has been a real doozy. Here is my review of Craig Carter's book Interpreting Scripture with the Great Tradition: Recovering the Genius of Premodern Exegesis, laid out in three main sections interacting with his narrative of church history, his idea of "Christian Platonism" or "Ur-Platonism," and his hermeneutics or embrace of the medieval Quadriga. An excerpt:

How does one interpret the Scriptures? In Craig Carter’s view, the correct way to interpret the Scriptures is to read them the “premodern” way. Taking us on a tour through the history of exegesis, as retold by Carter, we are told a history of the rise and fall of good exegesis. There was a ‘golden age’ of premodern exegesis based upon ‘Christian Platonism,’ which at the advent of the Enlightenment caused the downfall of this glorious age of exegesis into the broken shards of unbelieving scholarship. The way back is to recover the ‘Great Tradition’ based upon ‘Christian Platonism,’ and in so doing we learn how to interpret Scripture alright. In Carter’s words, “academic theory needs to be reformed according to church practice when it comes to biblical interpretation.”

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Saturday, April 29, 2023

Craig Carter on John Calvin

Another Christian Platonist, John Calvin, makes a very similar point in the opening lines of his Institutes of the Christian Religion:

Nearly all the wisdom we possess, that is to say, true and sound wisdom, consists of two parts: the knowledge of God and of ourselves. But, while joined by many bonds, which one precedes and brings forth the other is not easy to discern. In the first place, no one can look upon himself without immediately turning his thoughts to the contemplation of God, in whom he “lives and moves” (Acts 17: 28). For, quite clearly, the mighty gifts with which we are endowed are hardly from ourselves; indeed, our very being is nothing but subsistence in the one God.

Here we see the linking of the true knowledge of ourselves with the true knowledge of God; advance in one brings advance in the other, while mistakes in one cause mistakes in the other. Calvin sees our being as subsisting in God, and contemplation of ourselves occasions thoughts of God; for the entire Great Tradition, this explains why no human being can ever be neutral with regard to God, oceans of Enlightenment sophistry notwithstanding.

[Craig A. Carter, Interpreting Scripture with the Great Tradition: Recovering the Genius of Premodern Exegesis (Grand Rapids, MI: Baker, 2018), 134-5]

Craig Carter is one of the prime architects of the entrance of Platonism into Evangelical and Reformed circles, mediating the false retreival of history through the Roman Catholic ressourcement, as mediated through radical orthodoxy proponents like John Millbank. Whatever the merits of his ressourcement project or lack thereof, a disturbing pattern can be seen in his reading of historical sources. One such reading can be seen in how Carter reads the Institues of John Calvin.

In pages 134-5 of his book on reading the Scriptures, Carter cited John Calvin to promote his vision of "Christian Patonism." Citing the first part of the Institutes where Calvin argued that to know ourselves and to know God are two intricately connected things (Institues, 1.1), Carter latches onto one part of Calvin's sentence, to claim that John Calvin teaches that "our being [subsists] in God, and contemplation of ourselves occasions thoughts of God." In context, Calvin was making the statement that we know from God's gifts that our being subsists because of the one God. Notice that "subsistence in the one God" does not necessarily mean "our being subsists in the one God." The former merely state that our being depends on God for its subsistence, without stating how this dependence relation works. Carter however reads Calvin as a Platonist, and therefore excludes any other type of dependence relationship man has with God.

We can see immediately that Carter's manner of interpreting historical sources is to interpret the "good sources" as Platonists, rather than let the historical sources interpret themselves. That is most certainly not the way to actually interpret historical sources. Whether Calvin is a Platonist or not is irrelevant for the topic at hand, because firstly there is no such thing as one type of "Platonist," so even if it were granted that Calvin was a "Platonist" in some aspects, it does not mean he is a "Platonist" in certain other aspects. Secondly, one must focus on the context and what Calvin was trying to convey in 1.1 of his Institutes. The text builds towards a thesis, certain conclusions, and that is the "authorial intent" of the passage. Even if Calvin were a Platonist on the issue of the "subsistence" of the soul, this is most certainly not what he was driving at in 1.1 of his Institutes, which is focused on the knowedge of God and driving home our dependence upon Him for our very being, not on the Platonic view of being (whichever version Carter has in mind; probably the Christian Neo-Platonic view of being).

Carter's hermeneutics on historical sources in the case of John Calvin is flawed, and we look at this source from John Calvin because it has been read and studied so many times, and this is the first time I have read anyone try to claim that Calvin is teaching a Christian Neo-Platonic ontology in this passage. Carter's manner of reading texts is disturbing, but probably perfectly in line with the ressourcement's way of interpreting historical sources, as texts addressing ecclesiastical concerns instead of historically-situated documents.

Wednesday, February 22, 2023

The American captivity of the Reformed Church

Those who think that they have no traditions, are often the ones who are most blinded by tradition. In the same way, those who think they are above culture, are often blinded by their own cultures.

While working on and completing a project, this tweet by Craig Carter, Mr. "Great Tradition," alongside the promotion of Christian Smith's understanding of "biblicism" in The Bible Made Impossible by Josh Sommers, has been fascinating, if only for the fact that the current crusade against "biblicism" has taken on a life of its own. As opposed to dealing with the term academically, the term has become a proverbial slur by certain Reformed people against the inferior "evangelicals" who are obviously "so stupid" they have no idea how to actually read the Bible correctly. An honest analysis of the term "biblicism" must deal with the term impartially. However, in the hands of certain "Reformed" and especially ressourcement polemicists, the term has become a slur in a culture war waged by the ressourcement "historical Christians" versus the rubes in what they see as "modern American Evangelicalism."

It is certainly a major blind spot, but it is surely illustrative that, in a time when cultural analyses of "evangelicalism" is in vogue, little attention is paid to the cultural elements of the war against "evangelicalism." This is not to suggest that "evangelicalism" is spotless. Rather, it is to make the claim that the reaction to "evangelicalism" however defined has also its cultural elements, and this particular reaction is very American. Of the various cultural movements in American Christianity, perhaps nothing is more tied to culture than that of the current ressourcement movement, influenced by the Roman Catholic impetus of ressourcement, mediated by Hans Boersma to Craig Carter, and fueled by Richard Muller's disciples. It is also noted that the animus against "Evangelicalism" is mostly centered in America, where a backlash against "Evangelicalism" driven partly by partisan American politics provides the impetus to inweigh against "Evangelicalism" in America. In other words, it has become cool to be against "evangelicalism" in America.

Now, there is nothing wrong to analyze American Evangelicalism and notes its flaws. There is certainly nothing wrong with analyzing "biblicism." But it is surely revealing that the critiques of Evangelicalism and of "biblicism" in the American Reformed churches nowadays are less about doctrine and history, and more about cultural animus. "Evangelicals" and "biblicism" are attacked, misrepresented, and spat on with vitriol, showing forth that, for all the vaunted ideas of being "historical," "scholarly" and "churchly," many parts of the Reformed churches in American are in fact under cultural captivity, unable to see things objecticely and totally ignorant of global Christianity.

Monday, October 31, 2022

"Partitive Exegesis"?

"...partitive exegesis: the common patristic stratey of determining whether a biblical passage is speaking of the Son of God in terms of his deity or in terms of his humanity. (Matthew Y. Emerson and Luke Stamps, "On Trinitarian Theological Method," in Keith S. Whitefied, ed., Trinitarian Theology: Theological Models and Doctrinal Application, p. 116)

In the supposed modern retrieval of trinitarian orthodoxy, certain trends in academia has started to make its way into Reformed circles as they lure people to the thoughts of Thomas Aquinas. This supposed ressourcement in part seems to be a re-reading of classical theology using a Thomistic framework, and this fiters into one's hermeneutics and exegesis of the text of Scripture.

As defined by Matthew Emerson and Luke Stamps, "partitive exegesis," a word that was not present during most of Reformed history, is reading Scripture about Jesus Christ, then asking the question, "Is this talking about Jesus in his divine nature, or Jesus in his human nature"? In a certain sense, the question is innocent. After all, if you believe Jesus has two natures: one human and one divine, then certainly when you read for example that Jesus slept, you might want to ask whether this means the divine nature can sleep. But is the question really that innnocent?

Exegesis is the interpretive task whereby the meaning of a text is derived from the text itsef. It is a literary endaevor, as it deals with texts in contexts. In order for an interpretive process to be exegesis, the meaning of the text has to be read out of ("ex-") the text of Scripture. The oppposite of exegesis is eisesegesis, where meaning is read into ("eis-") the text of Scripture. Now, for a long time, the term used to describe Protestant exegesis of Scripture is "Grammatical Historical (G-H) Exegesis," where attention is paid to the grammar and the historical context of any text of Scripture. As God communicates in words through the Word, meaning is seen to be found in the words inspired by God, and G-H exegesis is the highest compliment paid to the primacy of the written word in Scripture. An expansion of G-H exegesis is Redemmptive-Historical (R-H) exegesis, where Reformed exegetes point out the progressive revelation of Scripture, with Scripture interpreting Scripture. All of such progression in one unified Word brings forward God's plan of redemption, the one plan in both the Old as well as the New Testaments. Through exegetes and bibical theologians such as Gehardus Vos and Herman Ridderbos, this canonical reading of Scripture can be indeed seen to emerge organically from Scripture itself. G-H and R-H are not, as some might think, competing methods of interpreting the Scripture. Rather, R-H expands upon the insights of the G-H method, emphasizing that Scripture's way of interpreting itself must be seen and utilized by us as well.

If exegesis is to read meaning from the text of inspired Scripture, then there are limits to what is exegesis and what is not exegesis. It is from the exegesis of Scripture that we arrive at fragments of biblical truth — what the Bible teaches in particular texts. While we acknowledge that God's truth is indeed whole, nevertheless, an examination of the text of Scripture itself does not grant us this whole truth. The discipline of systematic theology therefore is meant to eludicate biblical truths. Systematic theology builds upon the fragments of biblical truth, and seek to systematize them and in so doing smooth out any flaws in our exegeses. Systematic theology is necessary for the Christian to know the unity of God's (ectypal) truths, but it is itself not exegesis. One is not doing exegesis when one is engaged in systematic theology. Rather, one begins with truths arrived at via exegesis, and then synthesize the biblical system of truth, the "pattern of sound words" (2 Tim. 1:13), from them. In order for something to be truly biblical, founded on Scripture, sound exegesis must be at the base of one's systematic theology.

It is on this note that we look at this thing called "partitive exegesis." Does this "exegesis" derives its truths from the text of Scripture? The obvious answer is no. It calls us to ask a question that is not found anywhere in that text. On this answer alone, we must reject its label of being "exegesis." But I have said that the question is "in a sense innocent," haven't I? Yes, when we are trying to synthesize biblical truths into a coherent system. "Partitive exegesis" is therefore not exegesis but theologizing. But, if the question should be asked anyway, why the concern over terminology? The concern comes about because of how easy it is to confuse one's theology with Scripture. If it is seen as exegesis, then one has placed the usage of this "exegesis" beyond criticism. Anyone who criticizes any use of this "partitice exegesis" is seen to be not truly interpreting Scripture, being tarred with the slur "biblicist." But if the issue is over systematic theology, then no view is considered as a "default" view. Contested views have to be argued and debated, where both sides can appeal to Scripture, and Christians have to deliberate over which view is more faithful to Scriipture.

This adoption of "partitive exegesis" is therefore a scourge to the Reformed churches. Even if the views adopted by the promoters of "partitive exegesis" are true, the very concept should be rejected. It is a terrible practice to prejudice your views as the default "biblical" view, and demand that anyone who rejects your view must prove it on your own terms using your own prejudiced method. That is certainly one way to avoid debate, but it is not a way that glorifies God or His truth.

ADD: And just to show why Thomists do not get it, here is a tweet from Joshua Sommers:

Sommers confuses what the Reformed Scholastics term the Principium Cognoscendi (The beginning of knowing) and the Principium Essendi (The beginning of being). No, nobody "presuppose(s) something of the nature of God" when reading Scripture. We know who God is only from what Scripure tells us who He is. To believe something of God not taught by Scripture is called "idolatry."

Thursday, September 01, 2011

Paper: The Receiving of the Spirit: Monergism in Gal. 3:1-5

For my exegetical paper last semester, the passage I have chosen is Gal. 3:1-5. As most of us would probably know, many passages in Romans and Galatians lie at the heart of the controversy over the so-called "New Perspective on Paul." While the interpretation of this particular passage, Gal. 3:1-5, is not as hotly contested as passages such as Gal. 2:16, the implication of the teachings of Gal. 3:1-5 I am convinced has a lot to speak to us to the issues involved.

In this light, now that my exegetical paper has finally been released, I would like to share it with everyone here. Do note that as this is just a paper not a book, so do not expect me to interact and refute every single argument related to the New Perspective on Paul or anything along that line. The goal of the exegetical paper is to exegete the passage, not primarily to exegete it as a polemic against the New Perspective heresy.

An excerpt:

The book of Galatians is a fascinating polemical work from the pen of the Apostle Paul. According to New Testament Scholar James D.G. Dunn, in Galatians we have “theology in the raw, red-blooded theology, quintessential paulinism.” F. F. Bruce states that Galatians widely holds “primary of importance among the writings of Paul,” having close affinity with Paul’s letter to the Romans.

The still ongoing debate engendered by the New Perspective on Paul has focused on various texts in Romans and Galatians especially with regards to the phrase εξ εργων νομου. This phrase as well as the parallel phrase πιστεως Ιησου Χριστου has been much debated. In the midst of this debate, the significance of the passage of Gal 3:1-5 has been less noticed. In this light, I would like to look at the passage of Gal. 3:1-5 and see what it teaches us with regards to the issue of salvation and the law.

[more]

Monday, July 18, 2011

Patristic Hermeneutics in relation to the issue of creation

One argument that I have heard against the position of "literal days of creation" is that the Literal-day view utilizes "Enlightenment hermeneutics." According to what I have read, evidently the Ancient and Medieval Church were not interested in reading Genesis as "literal narrative." Rather, they were interested in using Genesis as a polemic against the non-narrative pagan myths especially those in Platonism and Gnosticism. While certainly they will concede that the Ancient and Medieval Church believed in the historicity of Genesis, they will contend that the view that Genesis was to be interpreted as literal narrative comes from the Enlightenment.

In this post, I would just look at the issue from a hermeneutical perspective. The other allegations are so vacuous as to be laughable. It is from the Enlightenment that we get theories such as the Local Flood and the view that the Genesis stories especially in chapters 1 to 11 are myths. Since these rather conservative folks embrace a non-literal view of the Creation days and some of them embrace a local flood model (both theories promoted by the Enlightenment), it is more likely that their views come from the Enlightenment than those of their opponents.

Nevertheless, from the hermeneutical standpoint, what can we say of the allegations? Did the "literal narrative" hermeneutics really originate during the Enlightenment? To this, let us look at the example of Origen, probably the most reviled allegorist in the Ancient Church. Surely if anyone would disavow a "literal narrative" of Genesis, it should be him, rather than the "more literal" Chrysostom of the Antiochene school.

Here are excerpts from Origen's homilies on Genesis:

(1) … According to the letter God calls both the light day and the darkness night. But let us see according to the spiritual meaning …

(11) “And God said, ‘Let the earth bring forth the living creature according to its kind, four-footed creatures and creeping creatures and beasts of the earth according to its kind.’ And so it was done. And God made the beasts of the earth according to their kind and all the creeping creatures of the earth according to their kind. And God saw that they were good.”

There is certainly no question about the literal meaning. For they are clearly said to have been created by God, whether animals or or four-footed creatures or beasts or serpents upon the earth. But it is not unprofitable to relate these words to those which we explained above in a spiritual sense.

(17) … The historical meaning, at least, of this sentence indicates clearly that originally God permitted the use of foods from vegetation, that is, vegetables and fruits of trees. But the opportunity of eating flesh is given to men later when a covenant was made with Noah after the flood. The reason for this, of course, will be explained more appropriately in their own places.

But allegorically the vegetation of the earth and its fruit which is granted to man for food can be understood of the bodily affections.

(Origen, Genesis Homily 1. Taken from The Fathers of the Church: A New Translation– Origen-Homilies on Genesis and Exodus)

As it can be seen, while Origen preached on and extolled the allegorical sense (no surprise), Origen did not discount the literal and historical sense of the Genesis Creation, but rather counts them as true realities which are however uninteresting. This is of course not to say that Origen is definitely orthodox in his view on creation, as he can be clearly in this homily (even without reading his book on creation) to believe in an eternal creation. However, Origen clearly thought that the literal or historical meaning of the Genesis text was true.

Of the Medieval Church, the fact of the matters is that they used the Quadriga as a hermeneutical tool. Certainly, there was more attention paid to the other three levels of meaning (the allegorical, anagogical, tropological), but the literal meaning was by no means discounted, especially since the text we are discussing has an obvious narrative layout.

It is therefore certainly most untrue that attention to the "literal narrative" is a legacy from the Enlightenment. Rather, such an hermeneutic can be already seen from the time of the early Church, and only gain prominence in the Enlightenment and post-Enlightenment Modernist and Postmodernist eras, as the truthfulness of the narrative events depicted in the Scripture come under attack. One can always quibble over the proportion of time and energy spent on the issue, but certainly if the attack is focused on that area, that is where our time and effort should be focused on too.

Monday, March 22, 2010

Scripture and the epistemic priority of logic

Log-ic (noun):

  • 1) the science that investigates the principles governing correct or reliable inference
  • 3) the system or principles of reasoning applicable to any branch of knowledge or study

(Dictionary.com)

In my defence of the doctrine of the Covenant of Works (certainly a controversial topic among people today), a certain minister disagreed with my position. One interesting tidbit of our interaction was his denigration of logic. (I was looking forward to a discussion of the interpretation of Rom. 2:6-10 but was sorely disappointed in this regard.) In this post therefore, we would look at the topic of logic and its relation to Scripture. How exactly does logic relate to Scripture?

As it can be seen, logic is defined as "the science that investigates the principles governing correct or reliable inference" or "the system or principles of reasoning applicable to any field of knowledge or study". The first definition looks at logic as an academic discipline of its own, while the second is the description of logic in its outworking in cognitive fields.

To put it as simple as possible, logic is the way we normally think. Everytime we do so much as think, read, write, daydream whatever, some form of reasoning takes place, and most of it logical. Logic as an academic discipline is simply the formalization of our thinking processes into laws which we all generally observe and rules which we all generally follow even if tacitly. Logical deduction is the process by which we reason out a conclusion based upon other propositions which we have accepted already as true, such that the information in the conclusion is found in the premises. Logical inferences are the processes by which we make conclusions based upon normalizing the information of the premises such that the conclusion is possibly true depending on the legitimacy of our normalization.

During my undergraduate days, I was privileged to take a module in Logic in which the lecturer spent about 1/4 of the course on the foundation. Instead of jumping immediately to truth tables and logical notations or even Venn diagrams (Aristotelian logic), the lecturer insisted on starting with nearly 3 lectures and 3 tutorials on the topic of Informal logic, thus forcing us to think for ourselves without mere rote memory of truth tables and mathematical formulae. I did all the homework provided, which helped me tremendously honed my skill in breaking down complex sentences into propositions and seek out implicit premises. In fact, in order to make us evaluate the arguments found in the examples given in our worksheets, we were forced to write down every single implied premises found in the arguments, even those as obvious as "Socrates is a man" or "All women are humans" or "3 is greater than 1" and some even more obvious than that!

Such a focus on informal logic would aid me to see logical reasoning everywhere. In fact, any (non-poetic) sentence can be converted to propositions, and every argument meant to persuade someone can be broken down into its logical form.

For most people, logic is often used without much thought about it. Who for example does not apply logic to their bank accounts, and ensure that their balances tally? (Maths is a special form of logic). Besides those who have difficulty understanding/counting, those who can understand mathematical logic are not illogical with their money. Nobody for example thinks it is right for them to have for example $1000 left in their bank account after they have withdrawn $500 from their balance of $2000.

Similarly, logical reasoning is almost always used without question in normal discourse and interaction. On the road in traffic, nobody in their right mind when seeing a "No speeding" sign thinks that the sign does not apply to him, or that the "No speeding" sign actually means "Please speed". The reasoning process that takes the indefinite imperative of "No speeding" and applies it to himself that "I am told not to speed" is itself a logical argument.

Logical reasoning extends even to Scripture and the application of biblical truth. As an example, we can look at a simple proposition in 1 Jn. 1:9

If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

This verse is a conditional (If... then) statement. Most Christians do not bat an eyelid when they apply it to themselves in the following manner (even though Scripture never once mentioned that it applies to them — whoever wants to disagree please go and find your name in 1 Jn. 1:9):

P1: If we confess our sins, ...

P2: I confess my sin

C: God is faithful and just and has forgiven my sin and cleanse me from all unrighteousness

Logic therefore is the method or way in which we reason, and the way in which all communication can occur. Without logic, there can be no such thing as verbal or written communication at all. Even now, this paragraph of mine is an argument based upon the rules of logic, and this entire article too.

To be illogical therefore is to be irrational and thus unable to communicate and be communicated with. Since logic is the rules of thinking and discourse, discarding them makes thinking and discourse impossible. Irrationality in philosophy (i.e. Postmodernism) needs to utilize logic in order to argue against logic — a self-defeating notion as it is. Even the Kantian metaphysical category of das Ding an Sich (the thing in itself - the noumenal), while supposedly totally non describable and unknowable, has to be described and known as such (non describable and unknowable) using logic and reasoning. Truly, there are irrationalist philosophies, but no philosopher (that I know) has ever endeavored to write their books illogically and irrationally. Well, I guess it is possible if you put a monkey on your keyboard...

So how does Logic relate to Scripture? They don't with regards to authority, except in the fact that logic is epistemologically prior to anything. That minister in one of his comments states that we should "submit our "method" (logic) to Scripture". The problem with such pious nonsense is that it is precisely that: nonsense. How, may I ask, do you submit logic to Scripture? In order to do so, you need to outline a process by which such can be done and you cannot outline the process without using logic. It must be noted that I have not even yet mentioned the most fundamental law in logic: the Law of non-contradiction. If we have to submit logic to Scripture, then this law cannot even be assumed to be true and must be "submitted to Scripture". But if this law cannot be assumed to be true, then perhaps the phrase "submitted to Scripture" actually means "submitted to the Devil" or "Obama is a socialist". Who knows?

Logic by virtue of its definition thus assumes epistemic priority even over Scripture, for there is simply no way to begin talking about Scripture or anything in Scripture (and anything else) without an a priori acceptance of logic. Without logic, the demand to "submit logic to Scripture" cannot even be understood cognitively, much less acted upon. It is no wonder that the Apostle John used the Greek word logos to describe God

In the beginning was the Logic (logos), and the Logic was with God, and GOD, the Logic was (Jn. 1:1 - alternate translation)

Sunday, December 20, 2009

On Modern "Biblical" Scholarship

While thus in the orthodox camp the literal sense of Scripture was duly recognized as being the only true sense of Scripture, orthodoxy was not willing to divorce the Old Testament from the New was done within the circles of the Arminians. A renowned example of the Arminian approach to Scripture is Hugo Grotius. In the year 1644 Grotius published an exegetical work entitled: Annotata ad Vetus Testamentum (Annotations on the Old Testament). Grotius seeks to "protect" the Old Testament against any intrusion on the part of either the New Testament or dogmatic theology. ...

There was, of course, a formal similarity between what Grotius was trying to do and that which the reformers had done in their handling of Scripture. Calvin and also Luther in most of his commentaries, has broken with the idea of a multiple sense in Scripture, as this had been held during the Middle Ages. The reformers insisted that the literal sense was the only sense. ... Yet the difference between Grotius on the one hand and the translators of the Staten-Bijbel [Dutch Bible translation] on the other was a fundamental one, as fundamental as is the modern difference between those who still adhere to the Reformed principles of interpretation and those, who, while claiming to do justice to the Reformation principle of the literal sense, are nevertheless separated by a deep abyss from the real Reformation understanding of Scripture.

Kraus points out that the approach followed by Grotius is informed by the principles of humanism. His hermeneutics is historico-anthropocentric. The authority of the speaking God has been eliminated from Grotius's "exegesis." Grotius not only opposed the orthodox concept of Scripture-inspiration. He not only sought to guard against undue encroachments from the realm of dogmatic theology. He also effectively withstood the possibility that in these texts God himself would be speaking. Kraus correctly indicates that this is the great division of spirit that humanism has brought about.

Today we see the full fruition of the position that Grotius so ably developed. The authority of the speaking God who speaks in and through Scripture does not enter meaningfully into the study of the Bible as presently conducted. Atheists, agnostics, Christians, Roman Catholics, Jews, Protestants, all are said to have equal access to the primary sense of Scripture. While the need for a faith commitment is recognized by some, and while others speak of the inevitability of some ideology influencing the biblical scholar, all these admissions are carefully prevented from affecting the actual work of "biblical" scholarship.

[Marten H. Woudstra, The Synod and Bible Translation, in Peter Y. De Jong (ed.), Crisis in the Reformed Churches: Essays in Commemoration of the Great Synod of Dordt, 1618-1619 (Wyoming, MI, USA: Reformed Fellowship, 1968, 2008), pp. 132-134. Bold added]

The task of interpreting the Scriptures is a sacred task, since the Scriptures are the very word of God, being breathed-out by the Holy Spirit of God (2 Tim. 3:16). In his chapter in this monumental scholarly masterpiece on the great Synod of Dordt, the late Rev. Woudstra spoke of this humanistic fruit of Arminianism in the area of biblical scholarship. Instead of recognizing the truth of 1 Cor. 1:18- 2:16, the trajectory of the humanistic slant on biblical scholarship started by Hugo Grotius resulted in the modern idea of "biblical" scholarship whereby unbelievers are thought to know and understand the Scriptures as well as believers. While certainly the Scriptures are perspicuous, yet because the truths of Scripture are foolishness to those who perishing (1 Cor. 2:14), the unbelieving "biblical scholar" constantly rejects the true meaning of the text of Scripture as being foolish even though such is the plain meaning of Scripture, their rejection being a moral and spiritual one instead of a cognitive one.

The main line of division between Christianity and "Christian" humanism as propounded by Grotius, as Woudstra has pointed out, is that Christianity begins with the presupposition of faith even on the topic of hermeneutics, while Grotius and the humanists after him starts with the presupposition that the [naturalistic, humanistic] idea of a speaking God must be withhheld from the text even if such was truly the case. Therefore, the text of Scripture is approached by these humanists as purely a human text, with the divine element regarded at best as inconsequential. It must be noted that Grotius and the Remonstrants were professing Christians (and orthodox with regards to their view of God - Chalcedon trinitarianism). Therefore, it is not necessary that a person formally rejects the Christian faith, or even rejects the idea that God is speaking in Scripture, to be a humanist. Rather, it is the trajectory whether theo-centric or anthropocentric that determines the case.

"Modern biblical scholarship" utilizes the "historico-anthropocentric" hermeneutics, better known as the historical-critical hermeneutic methodology. In opposition to the historical-grammatical method, historical-critical hermeneutics follows Grotius in treating the Bible as a human work and relegate the divine element as inconsequential even if correct.

There are therefore two forms of theology in this world, and two types of biblical scholarships. The orthodox, evangelical and Reformed position is that of faith seeking understanding (credo ut intelligam), while the modern form in unregenerate academia is that of humanism whereby understanding is sought apart from the necessity of true faith. Faith may be extolled in the system, but it is not necessary at all in the unregenerate theological enterprise.

Whether they be liberal, neo-liberal, post-liberal, post-conservative, neo-orthodox etc, the issue of hermeneutics will expose the foundational orthodoxy or unorthodoxy of many Christian and/or biblical scholars. The question for us is always the same: Will we believe that God has revealed Himself in His Word? Note that we are not asking whether God is revealing Himself using the medium of the Word (the Neo-Orthodox position), but whether God has revealed Himself IN His Word.

Faith or Unbelief; Truth and Error; Christ and the World. These choices must be made even within so-called Christian academia. May we choose to build our theology upon faith, rather than upon the autonomous reason of men.