Calvin Synod Herald, 1981 (81. évfolyam, 1-6. szám)
1981-05-01 / 5-6. szám
4 CALVIN SYNOD HERALD THE NATURE OF THE AUTHORITY OF THE BIBLE Dr. Hendrikus Berkhof For outsiders it is often very difficult to distinguish between the two larger Reformed churches in the Netherlands (both members of the WARC), the “Nederlandse Hervormde Kerk” and the “Gereformeerde Kerken”, because other languages have for “hervormd” and “gereformeerd” only one word: reformed, réformé, reformiert. For a long time however, their difference could be unofficially indicated in English as “reformed” over against “re-reformed”, because the Gereformeerde Kerken were rightly considered as strictly conservative. Some may know about the Synod of Assen (1926) of this church, which dismissed a minister who had expressed a slight doubt about the senses being able to perceive the speaking snake in Paradise. Somewhat more than 55 years later, the Synod of this church has unanimously accepted a report named “The Nature of Scriptural Authority” in which it describes both the unavoidability and the usefulness of the methods of literary criticism for the study and the understanding of the Bible. Several other churches have issued statements in which literary criticism is admitted or even recomended in general terms. To my knowledge, no church has so far spoken about this touchy theme in more concrete and detailed words. It seems almost incredible that the “re-reformed churches” should be the first to do so. Still, both at the Free University in Amsterdam and at the Theological Seminary in Kämpen, many professors came long ago to the conclusion that a fair interpretation of the Bible is impossible without these hermeneutical tools. Especially Professor G. C. Berkouwer (whose “Dogmatical Studies” in English translation are well known in many Reformed circles) has contributed much to lead his church and its theology from a kind of scholastic fundamentalism to a more existential and open relation to the Biblical message. The basis for the acceptance of “higher criticism” lies in a new concept of truth, which is developed in Chapter one of the rather substantial report under the title “Changes in the Concept of Truth”. It argues that truth in matters of faith does not lie in objective statements (nor in subjective feelings) but in the person-to-person encounter of a man with the living God. He discloses Himself to us through the words of the Biblical writers who testify to us about their experiences in which they were confronted with God. We can never speak about God apart from encounter and faith, which means that in the Bible we always hear the voice of God through the voices of men. This seems to be a loss, but is really the only way in which God reveals himself. Therefore we have to reject both a fundamentalistic and a mere critical-historical approach to the Bible, because both are searching for an “objective” truth apart from the inextricable unity of God’s revelation and man’s faith. After chapters II and III whch have a mainly historical content, follows chapter IV (“The Nature of Biblical Authority”), which is the centre and the main part of the book, in which in a very candid way, illustrated by many examples, is explained how the Biblical writers describe the history of salvation (IV, 3). In IV, 4 the ethical problem is at stake: we cannot speak about unchangable divine commandments; they also have to do with man and his situation, and have to be reformulated again and again in “the spirit of Christ, or better: in the Spirit of Christ.” IV, 5 deals with the role of theology and the theologian: in accordance with the relational character of Biblical truth, intellectual honesty and responsibility toward his church. Chapter V is of a more pastoral nature and tries, under the title “Proceeding Together” to bring different views together about tradition and renewal, Spirit and letter, authority and freedom. The composition of the book is not without flaws. Two committees have successively worked at it, during 8 years. Sometimes the tensions seemed too heavy to continue. In the text which the Synod accepted, we still feel the tensions and sometimes even contradictions. The final text will be somewhat rearranged and made easier to read for the average church member. The report has aroused much appreciation and sometimes even jealousy in other churches. In the right wings of the two larger Reformed churches and in the smaller extremely conservative churches it met with indignation and bitter attacks. The discussion is hampered by the fact that the final text will not be available before February 10th. But the positions for a bitter struggle are already taken. One cannot see how the Gereformeerde Kerken with this statement can remain a member of the “Reformed Ecumenical Synod” where it was already under attack for many years. The growing cooperation and unity with the Hervormde Kerk will not be hindered by this statement, to the contrary. But many members may leave the church and join one of the smaller right wing Reformed churches. The Synod hopes that the present shock-effect will be followed by serious study in groups in all the parishes. An English translation is to be made. It will come from Dr. Schrotenbrer in Grand Rapids. RPS Feb. 81. THE JOY OF UNSELFISH GIVING Time is not measured by the years that you live But by the deeds that you do and the joy that you give — And each day as it comes brings a chance to each one To love to the fullest, leaving nothing undone That would brighten the life or lighten the load Of some weary traveler lost on Life’s Road — So what does it matter how long we may live If as long as we live we unselfishly give. —Helen Steiner Rice I
