Christian Smith (American sociologist of religion, who coined the phrase “moralistic therapeutic Deism”) published The Bible Made Impossible: Why Biblicism Is Not a Truly Evangelical Reading of Scripture with Brazos Press back in 2011. His list of ten characteristics of “biblicism” was recently cited by Scott McKnight as part of a brief affirmation of the thesis of the book. This made it onto my Facebook screen just a few days after we spent Saturday recording for the first episode of Deep Bible.
Several Evangelical scholars reviewed Smith’s book largely to rebut his claim that these ten features are characteristic of Evangelical (or at least of academic Evangelical) Bible reading. Though they have also criticised his thesis.
This thesis considers the ten marks of Biblicism in the light of the phenomenon Smith calls “pervasive interpretive pluralism” (hence forth “PIP”) claiming that this fact of multiple readings makes these tenets impossible.
Getting the PIP (pervasive interpretive pluralism)
This post is not a review, or even a notice, of Smith’s book (I have not read it) nor is it a review or response to his critics, rather it is my response to his list, in the light of recording the first episode of Deep Bible. You see one of the core problems with the Bible today for Evangelicals (and other Bible-centred believers, like Baptists) is PIP. You do not have to look far to get the PIP, perhaps all the current (and past) hot button topics among Christians reveal that interpretative pluralism is indeed pervasive. Take the discussion between “Egalitarian” and “Complementarian” camps, they read the same Bible passages, but come to different conclusions. Even the arguments over “gay marriage”, are fueled by different hermeneutics leading to different conclusions.
Therein lies the rub at least for those who live and have their being in church as well as breathing the more rarefied air of the academy. For, in church (at least in the pews) most or all of the terrible ten are believed as gospel truth, and hermeneutics is either an unknown concept or code for “attempting to avoid the plain sense of Scripture”.
Hence the importance of PIP for Deep Bible episode one. My contribution offers two strands of practical everyday response to PIP.
Radios and telephones
First, I suggest we need to recognise and distinguish two ways in which God uses Scripture to communicate with us, let’s call them the radio and the telephone. Sometimes the Holy Spirit uses a Bible passage (or even verse or phrase) to give a particular message to a particular person (or group). When this happens it is a bit like the Spirit inspiring Jeremiah with the message that God watches over his word to fulfill it (Jer 1:12) that message came from a pun on the Hebrew word for an almond branch (Jer 1:11). The message has nothing (at all) to do with almonds or branches or trees. God just used the (bad?) pun as stimulus. When God gave Barbara and I a comforting message about our move to New Zealand (following the traumatic shock of being evacuated from Congo and losing contact with so many of our friends and colleagues) that comforting message had nothing to do with the message of the book of Jonah, but God used the familiar story to make his point – and, as with Jeremiah’s pun, it worked for us. That experience is God making a personal telephone call.
OTOH when God inspired the writers of Scripture to reveal truth about the world and especially about its Maker, Sustainer and Redeemer that message, like a radio broadcast is intended for anyone who has the equipment and listens in.
Failure to distinguish these two sorts of meaning leads to much of the most pernicious misuse of Scripture, and so is responsible for much of the PIP that we get today. For we live at a time that prefers the immediacy of “the spirit” to the work of rightly handling the word of life.
Let’s just agree to disagree
Another cultural tendency also impacts the PIP. Tolerance is a virtue (it is perhaps both the most important, under practiced, and yet over-rated virtue today). In the face of multiple interpretations of Scripture this core virtue of the pomo world kicks in, and we find ourselves tempted to “agree to disagree“. Agreeing to disagree is fine and desirable when we have really discussed, understand where the other is coming from, still respect them, yet despite this disagree.
It is not so fine or desirable when it is almost our first response to differing understandings of what the Bible teaches. Because it suggests that the Bible can (rightly and properly, and not merely because of human sinfulness) teach different things to different people. If the Bible can mean anything, then it actually means nothing!
In everyday life we accept restrictions and limits on what texts can mean. Two key and common restrictions are the meaning of words and phrases (literary restraints on possible meaning) and authors’ intentions (historical restraints on meaning). Much of the rest of the Deep Bible series will consider these two sorts of limit and how we can move between these towards deeper and fuller (yet more restrained) understanding of the Bible.