Chapter 2 – Rules of engagement.
In the long term, this may be one of the most important chapters in Wright’s book. Here Wright sets out a methodology for the study of Paul and/or justification. So often in church life today there is disagreement about theology or praxis which arises in large part from the different starting places and varied assumptions made by those taking part in the debates.
Wright contends that exegesis “close attention to the actual flow of the text, to the questions that it raises in itself and the answers it given in and of itself” (page 23) is the beginning and end of the task of understanding Paul and justification.
Systematise all you want in between; we all do it, there is nothing wrong with it and much to be said for it, particularly when it involves careful comparing of different treatments of similar topics in different contexts. But start with exegesis, and remind yourself that the end in view is not a tidy system, sitting in hard covers on a shelf where one may look up ‘correct answers’, but the sermon, or the shared pastoral reading, or the scriptural word to a Synod or other formal church gathering, or indeed the life of witness to the love of God, through all of which the church is built up and energized for mission, the Christian is challenged, transformed and nurtured in the faith, and the unbeliever is confronted with the shocking but joyful news that the crucified and risen Jesus is the Lord of the world. That is letting scripture be scripture. (pages 23-24)
Yes, what a wonderful paragraph! Any attempt to study scripture, to know God in any meaningful way involves theology. We cannot but have a theology, so we might as well have one that is well thought through and holds together well (a good systematics). But, too often we have allowed the system to control our reading of the text. We instinctively reject readings of scripture that don’t fit in with the system we hold. We look for answers in the big system rather than in the text of scripture. I heard Phillip Jensen at the EMA in 1997 tell us that he thinks Calvinists have a real problem with this. Thinking that Calvin’s system is so good we cannot imagine the text of scripture ever disagreeing with Calvin, so we amend our understanding of scripture to fit in with what we think Calvin wrote, although most times we have that wrong as well! So a big yes to having a good systematic theology, but a massive no (or even a Pauline me genoito) to allowing our system to take priority over our exegesis. It is good exegesis that will bring God’s word with power into all of the situations described by Wright at the end of the paragraph, and how great is the need for a clear statement of scripture in our churches and church courts.
Wright makes a good case for the inclusion of Ephesians in any study of Paul and justification, pages 26-28. It is curious how often conservative readings of justification do not attend to Ephesians, or Colossians for that matter.
Wright then suggests that we need to develop ‘A Hermeneutics of Doctrine’ (page 28 and following). There is a hermeneutic circle of theology and theological interpretation. Luther and Calvin were not only influenced by Augustine and the New Testament, but by all the theology that had been written and taught in between. It is important to consider which theological technical terms are not biblical, e.g. ‘the imputation of Christ’s righteousness’ and what associations are gathering into theology by the use of the Latin term iustitia? Now this is not to say that non biblical terms cannot be wisely used to help us understand scripture, rather that we do this too often without being aware of it and we do need to remind ourselves of the theological baggage we bring to scripture.
As an historian Wright is always concerned about historical questions.
We come with the questions and issues we have learned from elsewhere [other than scripture]. This is a perennial problem for all of us, but unless we are to declare, here and now, that God has no more light to break out of his holy word – that everything in scripture has already been discovered by our elders and betters and that all we have to do is read them to find out what scripture says – then further research, precisely at a historical level, is what is needed. I know that John Calvin would have agreed wholeheartedly with this. (page 33)
Wright is not saying that God will give fresh revelations of himself other than scripture (that’s a whole different discussion!). His point is this: can we in our study of scripture understand God’s word more clearly than earlier generations of students? If not, why do we study scripture, we should print text with Augustine, Luther and Calvin, like some Christian Gemora, and learn to interpret the few chosen interpreters. But, if we do believe that God will lead us in our study of scripture into his ways, not previously known, then historical study, not only of scripture but of theology is urgently required.
Wright ends this chapter with a complaint against contemporary English translations of Paul, particularly the NIV. In particular Wright mentions the translation of Rom 3:21-26
NIV - Romans 3:21 But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. 22 This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, 23 for all have sinned and fall short of the glory of God, 24 and are justified freely by his grace through the redemption that came by Christ Jesus. 25 God presented him as a sacrifice of atonement, through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished-- 26 he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus.
I’ve copied the text above and you can see that the NIV has used ‘righteousness’ in vv. 21, 22, but justified, justice, just, justifies in vv. 24-26, which the same dikaisoun- root is used in the Greek. (I tried to copy the NA27 text but this blog post doesn't hold that font) Wright’s point is that this variety in English usage sets up a particular way of reading vv. 21-22 which is not what Paul intended. This point will be picked up in great detail in chapter 7 when Wright offers comments on Romans.
Three main things then:
1. Exegesis needs to have priority over systematic theology.
2. History is important, both in relation to scripture and theology.
3. Read the text, and make sure what you are reading is the text.
In the long term, this may be one of the most important chapters in Wright’s book. Here Wright sets out a methodology for the study of Paul and/or justification. So often in church life today there is disagreement about theology or praxis which arises in large part from the different starting places and varied assumptions made by those taking part in the debates.
Wright contends that exegesis “close attention to the actual flow of the text, to the questions that it raises in itself and the answers it given in and of itself” (page 23) is the beginning and end of the task of understanding Paul and justification.
Systematise all you want in between; we all do it, there is nothing wrong with it and much to be said for it, particularly when it involves careful comparing of different treatments of similar topics in different contexts. But start with exegesis, and remind yourself that the end in view is not a tidy system, sitting in hard covers on a shelf where one may look up ‘correct answers’, but the sermon, or the shared pastoral reading, or the scriptural word to a Synod or other formal church gathering, or indeed the life of witness to the love of God, through all of which the church is built up and energized for mission, the Christian is challenged, transformed and nurtured in the faith, and the unbeliever is confronted with the shocking but joyful news that the crucified and risen Jesus is the Lord of the world. That is letting scripture be scripture. (pages 23-24)
Yes, what a wonderful paragraph! Any attempt to study scripture, to know God in any meaningful way involves theology. We cannot but have a theology, so we might as well have one that is well thought through and holds together well (a good systematics). But, too often we have allowed the system to control our reading of the text. We instinctively reject readings of scripture that don’t fit in with the system we hold. We look for answers in the big system rather than in the text of scripture. I heard Phillip Jensen at the EMA in 1997 tell us that he thinks Calvinists have a real problem with this. Thinking that Calvin’s system is so good we cannot imagine the text of scripture ever disagreeing with Calvin, so we amend our understanding of scripture to fit in with what we think Calvin wrote, although most times we have that wrong as well! So a big yes to having a good systematic theology, but a massive no (or even a Pauline me genoito) to allowing our system to take priority over our exegesis. It is good exegesis that will bring God’s word with power into all of the situations described by Wright at the end of the paragraph, and how great is the need for a clear statement of scripture in our churches and church courts.
Wright makes a good case for the inclusion of Ephesians in any study of Paul and justification, pages 26-28. It is curious how often conservative readings of justification do not attend to Ephesians, or Colossians for that matter.
Wright then suggests that we need to develop ‘A Hermeneutics of Doctrine’ (page 28 and following). There is a hermeneutic circle of theology and theological interpretation. Luther and Calvin were not only influenced by Augustine and the New Testament, but by all the theology that had been written and taught in between. It is important to consider which theological technical terms are not biblical, e.g. ‘the imputation of Christ’s righteousness’ and what associations are gathering into theology by the use of the Latin term iustitia? Now this is not to say that non biblical terms cannot be wisely used to help us understand scripture, rather that we do this too often without being aware of it and we do need to remind ourselves of the theological baggage we bring to scripture.
As an historian Wright is always concerned about historical questions.
We come with the questions and issues we have learned from elsewhere [other than scripture]. This is a perennial problem for all of us, but unless we are to declare, here and now, that God has no more light to break out of his holy word – that everything in scripture has already been discovered by our elders and betters and that all we have to do is read them to find out what scripture says – then further research, precisely at a historical level, is what is needed. I know that John Calvin would have agreed wholeheartedly with this. (page 33)
Wright is not saying that God will give fresh revelations of himself other than scripture (that’s a whole different discussion!). His point is this: can we in our study of scripture understand God’s word more clearly than earlier generations of students? If not, why do we study scripture, we should print text with Augustine, Luther and Calvin, like some Christian Gemora, and learn to interpret the few chosen interpreters. But, if we do believe that God will lead us in our study of scripture into his ways, not previously known, then historical study, not only of scripture but of theology is urgently required.
Wright ends this chapter with a complaint against contemporary English translations of Paul, particularly the NIV. In particular Wright mentions the translation of Rom 3:21-26
NIV - Romans 3:21 But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. 22 This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, 23 for all have sinned and fall short of the glory of God, 24 and are justified freely by his grace through the redemption that came by Christ Jesus. 25 God presented him as a sacrifice of atonement, through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished-- 26 he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus.
I’ve copied the text above and you can see that the NIV has used ‘righteousness’ in vv. 21, 22, but justified, justice, just, justifies in vv. 24-26, which the same dikaisoun- root is used in the Greek. (I tried to copy the NA27 text but this blog post doesn't hold that font) Wright’s point is that this variety in English usage sets up a particular way of reading vv. 21-22 which is not what Paul intended. This point will be picked up in great detail in chapter 7 when Wright offers comments on Romans.
Three main things then:
1. Exegesis needs to have priority over systematic theology.
2. History is important, both in relation to scripture and theology.
3. Read the text, and make sure what you are reading is the text.
No comments:
Post a Comment