Biblical Authority And Morality Of The Roman Catholic Church
The historical background to the Reformation shows that, in addition to challenging Papal authority and the morality of the Roman Catholic Church, there was a search for biblical truth and recognition of the need for an accurate biblical translation. From this developed the Reformation's key principles of supreme biblical authority (Sola Scriptura), the sufficiency and clarity of scripture, the right of private judgement, and the literal sense of Scripture, which brought the reintroduction of the Antiochene (historical-literal) method of hermeneutics.
The contributions and shortfalls are paradoxical. The clarification of the biblical message through a return to the literal, explicit meaning of the Word of God, rather than the selected interpretation …show more content…
of the Roman Catholic Church, placed Scripture into the hands of the individual opening it up to unregulated interpretation. This essay will look at the struggles that took place and the renewed recognition that Scripture needs to be interpreted and checked by people of faith, guided by the illumination of the Holy Spirit and sound hermeneutic methodology.
The historical context
The Roman Catholic Church, due to its apostolic succession, considered itself a protector of the Bible (Ferguson, 1937, p151) along with claims of being the "official interpreter of scripture" and guardian of both the written and oral tradition (Ramm, p42).
What Steinmueller's (CatholicCulture.org, [n.d]) history of the Latin Vulgate demonstrates is that theologians as early as 554 CE believed the Vulgate "had lost its original purity" and recognised a need for its revision. Steinmueller notes a number of "critical editions", corrections and "new biblical translations from the original text", dating between 1504-1551, that best reveals the climate at the time of the Reformation and how it prompted the counter Reformation. The Council of Trent (1545-1563), according to Steinmueller, sought to authenticate the Vulgate making it a distinct "version", and endeavoured to publish it "as correctly as possible".
Pre-Reformation theologians such as Wycliff and Hus had already questioned the authority and moral fibre of the Church. Wycliff had introduced the principle of sola Scripta, and translated an ancient Latin script into English (Stacey, 2014) and Hus had preached using the local language rather than Latin (Spinka, [n.d.]). Yet it was Luther who brought reform. In the course of his studies in philosophy, languages, and the gospel, Luther gained a new understanding of; divine revelation (Ramm, p52), the "original revelation of God" (Ramm, p54), and the equal status of all Christians (the priesthood of all believers) (Montover, 2012, p106), through which he was able to confront the "walls" that protected papal authority (Montover, pp106 -118). The development of Luther's theology brought change from the Church's sole right to interpret Scripture to an individualistic right governed by the supreme authority of Scripture (Sola Scriptura), the sufficiency and clarity of Scripture, and the right of private judgement. Rejecting the allegorical reading of the Bible Luther reintroduced the literal-historical method of the old Syrian school.
The following comparison will demonstrate the immediate contribution to hermeneutics these principles brought about followed by an assessment on the influence they have had since.
Supreme authority of Scripture (Sola Scriptura)
The principle of biblical authority was not an invention of the Reformation.
Prior to the Reformation the Roman Catholic and the Eastern Oriental Churches gave the Bible a "primary authority", however, it was set amongst other authorities, such as "the moral unanimity of the Fathers, the ancient Creeds, the decisions of the ecumenical councils, and oral tradition"(Ramm, 1970, p1). By comparison, the Reformer's believed that the "divinely revealed" Scriptures were superior to the "Fathers, Councils, theologians [and] popes", plus the creeds, doctrines and traditions that they upheld; although these were still valued, they had to be tested against Scripture and were therefore subordinate to it (Grass, 2004, pp28-29). Likewise, the Medieval Roman Catholic Church, having deviated from the truth of Scripture bringing error into its theology and practice, could only be corrected by Scripture. (p29).
Of importance, Grass (2004, p29) stresses that Sola Scriptura is "frequently misunderstood" by today's "Evangelicals and its critics". He says, rather than being the "only authority for faith and practice" Lutheran and Reformed theologians believed Scripture to be "the final authority". It was this change in authority, ie. the Church became subordinated to Scripture, that brought reform to the …show more content…
Church.
Sufficiency and clarity of Scripture
The Roman Catholic Church viewed itself as having been gifted the "mind of Christ and the Spirit" enabling it to clarify the mysteries of scripture (Ramm, 1970, p98), whereas Luther and Zwingli believed "the individual reader could interpret Scripture themselves" (Grass, 2004, p33). Luther believed in the "external and internal" clarity in scripture, the external being a knowledge of the "laws of language" and the internal "illumination of the Spirit", that enabled proper interpretation by an individual (Ramm, p98).
Muller (2004, p163) explains how the sufficiency and clarity of Scripture was based on the belief that Scripture contained all that was necessary for salvation. In areas of uncertainty the Reformers' maintained that scripture could interpret scripture using clearer passages to unravel the more obscure texts. However, the rise of radicalism brought Luther to recognise that "qualified teachers, and authoritative statements of belief" were needed to "guide readers in interpreting Scripture correctly"; the introduction of commentaries, confessions, and catechisms followed (Grass, 2004, p33).
Ramm (p56) Luther's Christological principle, ie. "the function of all interpretation is to find Christ" unifies the Old and New Testaments. However, Luther divided the Old and New Testaments into Law, dealing with human sin, and Grace, God's power to save; he insisted on careful interpretation of these two activities (p57). Goldsworthy (????, p7) One implication of the centrality of Christ to the whole of Scripture is that the unity of Scripture is first and foremost an article of faith. The right of Private Judgement
Challenging the Roman Catholic Church's claims of being the 'protector of the Bible' and the 'official interpreter of scripture', the Reformer's advocated the right of private judgement. Samuel (1994, p6) places private judgement on a par with the "authority of scripture" (sola Scriptura) and "justification by faith" (sola fide), explaining at length the complexities of this principle. He explains how the Reformers understood Scripture to have an "objective truth" that remains independent of man's interpretation (p9) and placed importance on the need to search Scripture to "prove all things", ie. whether an interpretation or understanding contained God's truth or not (p13); One thing the Reformers insisted on is that "a man must have the illumination of the Holy Spirit in order to be able to interpret Scripture aright." (Samuel, p13). Samuel concludes saying, "Private judgment should play just as vital a part today in our understanding and appreciation of Christian faith, as it has done in the past." (p20). I will return to this point for further discussion. The crux of Samuel's message is that the right to private judgement does not give licence to interpret Scripture in any which way a person fancies (p15).
Return to Antiochene hermeneutic
The Medieval Roman Catholic Church hermeneutical practice was the "four senses" of Scripture, ie. an initial reading, the "historical event" or "literal" meaning that taught facts, conveying "the historical meaning" of the human author, then a spiritual meaning (allegorical) "what you are to believe", (moral) "what you are to do", and (anagogic) "what you are to hope for" (Fitzmyer, 2008, p94). Luther broke with this system in principle preferring the Victorines hermeneutics that "reflected" the literalism of the Syrian school; he rejected the use of allegory unless the Scriptures demanded it (Ramm, p51).
Struggles of the Reformation
The establishment of these key principles made the Scriptures accessible to the individual but this was not without a struggle. Fulton & Webster (1995) perceive the difficulties the Reformers faced in the constant "political and intellectual flux"(p?) that demanded the authority of Scripture stand intellectually against established authorities, ie., that of the Fathers, Church and Councils (p6). Ferguson (1982, p456) recognises that a "vacuum of authority" was created bringing with it an "overstatement" of Biblical infallibility. Fulton & Webster (1995) rightly point out that an over emphasis on the "Scripture alone" led to "dangerous Radicalism" with movements such as the Anabaptists (p3) who rejected doctrines such as infant baptism, the "core doctrines of the Trinity and the divinity of Christ".
Ramm (2004, pp38-45) demonstrates these differences: Catholic theologians had believed the doctrines were found in the New Testament in "seed form" that "grew and developed", as such doctrines, eg.
the Trinity, though not taught in the New Testament, were believed to be a proper deduction gained by the Christian Church. Not wanting to part with all tradition, Luther searched for a scriptural basis of Augustine's doctrine of the Trinity. Ngien shows how this not only brought Luther to a theology of the cross but also to an understanding that "God shows us where and how he can be found" (Ngien, [n.d.], p53). The Anabaptists, rejected it because it could not be proved by scripture alone (Grass, 2004, pp34-35).
This scenario demonstrates that opening up the Scriptures to individual interpretation could constitute a shortfall in Reformation hermeneutics. Of interest, Vatican II still decrees that authentic interpretation of the Word of God, "whether written or handed on" is exclusively entrusted to the Church (Samuel, p16). Vanhoozer (p30) suggests the need of a "discriminating norm for meaning" without which "there would be no validity in interpretation, but relativism". He concludes saying that "theologians should participate in the interdisciplinary discussions concerning textual meaning and truth".
(p56)
Shortcomings of Reformation hermeneutics
The Reformation, having given the individual the right to interpretation, opened up Scripture to the scientific approach and philosophical analysis of the Enlightenment. Goldsworthy (p6) comments on the treatment of Scripture, deprived of inspiration, authority, and the idea of it being the Word of God ruled out, it became a "pious reflection on historical events" (p6), ... "that record the religious conviction of a range of ancient people" (p9). One of the greatest effects being the demytholisation of God's power leading to the rationalisation of miracles.
According to Goldsworthy (p10), philosophers of the Enlightenment, such as Decartes, Schleiermacher, and Bultmann have all taken their toll on evangelicalism, saying that, for example, "Evangelical Schleiermacherism is seen in the religion of feeling and experience that governs how we understand the biblical text."
Goldsworthy's concerns marry up with Samuel (1994, p18) who is justifiably concerned about a "new hermeneutic" that threatens the core principles of the right to private judgement and the assumption that "every individual's interpretation of the Bible is as valid and true as everyone else's"; based on an existentialist rational, ie. "the belief that only that is real which is real for you".
The contributions and shortfalls are paradoxical. The clarification of the biblical message through a return to the literal, explicit meaning of the Word of God, rather than the selected interpretation …show more content…
of the Roman Catholic Church, placed Scripture into the hands of the individual opening it up to unregulated interpretation. This essay will look at the struggles that took place and the renewed recognition that Scripture needs to be interpreted and checked by people of faith, guided by the illumination of the Holy Spirit and sound hermeneutic methodology.
The historical context
The Roman Catholic Church, due to its apostolic succession, considered itself a protector of the Bible (Ferguson, 1937, p151) along with claims of being the "official interpreter of scripture" and guardian of both the written and oral tradition (Ramm, p42).
What Steinmueller's (CatholicCulture.org, [n.d]) history of the Latin Vulgate demonstrates is that theologians as early as 554 CE believed the Vulgate "had lost its original purity" and recognised a need for its revision. Steinmueller notes a number of "critical editions", corrections and "new biblical translations from the original text", dating between 1504-1551, that best reveals the climate at the time of the Reformation and how it prompted the counter Reformation. The Council of Trent (1545-1563), according to Steinmueller, sought to authenticate the Vulgate making it a distinct "version", and endeavoured to publish it "as correctly as possible".
Pre-Reformation theologians such as Wycliff and Hus had already questioned the authority and moral fibre of the Church. Wycliff had introduced the principle of sola Scripta, and translated an ancient Latin script into English (Stacey, 2014) and Hus had preached using the local language rather than Latin (Spinka, [n.d.]). Yet it was Luther who brought reform. In the course of his studies in philosophy, languages, and the gospel, Luther gained a new understanding of; divine revelation (Ramm, p52), the "original revelation of God" (Ramm, p54), and the equal status of all Christians (the priesthood of all believers) (Montover, 2012, p106), through which he was able to confront the "walls" that protected papal authority (Montover, pp106 -118). The development of Luther's theology brought change from the Church's sole right to interpret Scripture to an individualistic right governed by the supreme authority of Scripture (Sola Scriptura), the sufficiency and clarity of Scripture, and the right of private judgement. Rejecting the allegorical reading of the Bible Luther reintroduced the literal-historical method of the old Syrian school.
The following comparison will demonstrate the immediate contribution to hermeneutics these principles brought about followed by an assessment on the influence they have had since.
Supreme authority of Scripture (Sola Scriptura)
The principle of biblical authority was not an invention of the Reformation.
Prior to the Reformation the Roman Catholic and the Eastern Oriental Churches gave the Bible a "primary authority", however, it was set amongst other authorities, such as "the moral unanimity of the Fathers, the ancient Creeds, the decisions of the ecumenical councils, and oral tradition"(Ramm, 1970, p1). By comparison, the Reformer's believed that the "divinely revealed" Scriptures were superior to the "Fathers, Councils, theologians [and] popes", plus the creeds, doctrines and traditions that they upheld; although these were still valued, they had to be tested against Scripture and were therefore subordinate to it (Grass, 2004, pp28-29). Likewise, the Medieval Roman Catholic Church, having deviated from the truth of Scripture bringing error into its theology and practice, could only be corrected by Scripture. (p29).
Of importance, Grass (2004, p29) stresses that Sola Scriptura is "frequently misunderstood" by today's "Evangelicals and its critics". He says, rather than being the "only authority for faith and practice" Lutheran and Reformed theologians believed Scripture to be "the final authority". It was this change in authority, ie. the Church became subordinated to Scripture, that brought reform to the …show more content…
Church.
Sufficiency and clarity of Scripture
The Roman Catholic Church viewed itself as having been gifted the "mind of Christ and the Spirit" enabling it to clarify the mysteries of scripture (Ramm, 1970, p98), whereas Luther and Zwingli believed "the individual reader could interpret Scripture themselves" (Grass, 2004, p33). Luther believed in the "external and internal" clarity in scripture, the external being a knowledge of the "laws of language" and the internal "illumination of the Spirit", that enabled proper interpretation by an individual (Ramm, p98).
Muller (2004, p163) explains how the sufficiency and clarity of Scripture was based on the belief that Scripture contained all that was necessary for salvation. In areas of uncertainty the Reformers' maintained that scripture could interpret scripture using clearer passages to unravel the more obscure texts. However, the rise of radicalism brought Luther to recognise that "qualified teachers, and authoritative statements of belief" were needed to "guide readers in interpreting Scripture correctly"; the introduction of commentaries, confessions, and catechisms followed (Grass, 2004, p33).
Ramm (p56) Luther's Christological principle, ie. "the function of all interpretation is to find Christ" unifies the Old and New Testaments. However, Luther divided the Old and New Testaments into Law, dealing with human sin, and Grace, God's power to save; he insisted on careful interpretation of these two activities (p57). Goldsworthy (????, p7) One implication of the centrality of Christ to the whole of Scripture is that the unity of Scripture is first and foremost an article of faith. The right of Private Judgement
Challenging the Roman Catholic Church's claims of being the 'protector of the Bible' and the 'official interpreter of scripture', the Reformer's advocated the right of private judgement. Samuel (1994, p6) places private judgement on a par with the "authority of scripture" (sola Scriptura) and "justification by faith" (sola fide), explaining at length the complexities of this principle. He explains how the Reformers understood Scripture to have an "objective truth" that remains independent of man's interpretation (p9) and placed importance on the need to search Scripture to "prove all things", ie. whether an interpretation or understanding contained God's truth or not (p13); One thing the Reformers insisted on is that "a man must have the illumination of the Holy Spirit in order to be able to interpret Scripture aright." (Samuel, p13). Samuel concludes saying, "Private judgment should play just as vital a part today in our understanding and appreciation of Christian faith, as it has done in the past." (p20). I will return to this point for further discussion. The crux of Samuel's message is that the right to private judgement does not give licence to interpret Scripture in any which way a person fancies (p15).
Return to Antiochene hermeneutic
The Medieval Roman Catholic Church hermeneutical practice was the "four senses" of Scripture, ie. an initial reading, the "historical event" or "literal" meaning that taught facts, conveying "the historical meaning" of the human author, then a spiritual meaning (allegorical) "what you are to believe", (moral) "what you are to do", and (anagogic) "what you are to hope for" (Fitzmyer, 2008, p94). Luther broke with this system in principle preferring the Victorines hermeneutics that "reflected" the literalism of the Syrian school; he rejected the use of allegory unless the Scriptures demanded it (Ramm, p51).
Struggles of the Reformation
The establishment of these key principles made the Scriptures accessible to the individual but this was not without a struggle. Fulton & Webster (1995) perceive the difficulties the Reformers faced in the constant "political and intellectual flux"(p?) that demanded the authority of Scripture stand intellectually against established authorities, ie., that of the Fathers, Church and Councils (p6). Ferguson (1982, p456) recognises that a "vacuum of authority" was created bringing with it an "overstatement" of Biblical infallibility. Fulton & Webster (1995) rightly point out that an over emphasis on the "Scripture alone" led to "dangerous Radicalism" with movements such as the Anabaptists (p3) who rejected doctrines such as infant baptism, the "core doctrines of the Trinity and the divinity of Christ".
Ramm (2004, pp38-45) demonstrates these differences: Catholic theologians had believed the doctrines were found in the New Testament in "seed form" that "grew and developed", as such doctrines, eg.
the Trinity, though not taught in the New Testament, were believed to be a proper deduction gained by the Christian Church. Not wanting to part with all tradition, Luther searched for a scriptural basis of Augustine's doctrine of the Trinity. Ngien shows how this not only brought Luther to a theology of the cross but also to an understanding that "God shows us where and how he can be found" (Ngien, [n.d.], p53). The Anabaptists, rejected it because it could not be proved by scripture alone (Grass, 2004, pp34-35).
This scenario demonstrates that opening up the Scriptures to individual interpretation could constitute a shortfall in Reformation hermeneutics. Of interest, Vatican II still decrees that authentic interpretation of the Word of God, "whether written or handed on" is exclusively entrusted to the Church (Samuel, p16). Vanhoozer (p30) suggests the need of a "discriminating norm for meaning" without which "there would be no validity in interpretation, but relativism". He concludes saying that "theologians should participate in the interdisciplinary discussions concerning textual meaning and truth".
(p56)
Shortcomings of Reformation hermeneutics
The Reformation, having given the individual the right to interpretation, opened up Scripture to the scientific approach and philosophical analysis of the Enlightenment. Goldsworthy (p6) comments on the treatment of Scripture, deprived of inspiration, authority, and the idea of it being the Word of God ruled out, it became a "pious reflection on historical events" (p6), ... "that record the religious conviction of a range of ancient people" (p9). One of the greatest effects being the demytholisation of God's power leading to the rationalisation of miracles.
According to Goldsworthy (p10), philosophers of the Enlightenment, such as Decartes, Schleiermacher, and Bultmann have all taken their toll on evangelicalism, saying that, for example, "Evangelical Schleiermacherism is seen in the religion of feeling and experience that governs how we understand the biblical text."
Goldsworthy's concerns marry up with Samuel (1994, p18) who is justifiably concerned about a "new hermeneutic" that threatens the core principles of the right to private judgement and the assumption that "every individual's interpretation of the Bible is as valid and true as everyone else's"; based on an existentialist rational, ie. "the belief that only that is real which is real for you".