Download Six Principles of Anabaptist Hermeneutics

Six Principles of Anabaptist Hermeneutics 1. The Holy Spirit is the interpreter of Scripture. This meant: (a) Interpretation is not simply a matter of reading the text but of asking for divine help. Anabaptists believed the Reformers were paying lip-­‐service to this. (b) The Holy Spirit is active at all stages of the interpretive process – preparing the interpreter, guiding the reading and reflection, making connections between texts, stirring towards application. (c) Reliance on the Spirit does not exclude common sense but interpretation does not require specialist training or qualifications. Scholarship can be evasive rather than illuminating. (d) Reliance on the Spirit implies openness to fresh insights rather than proof-­‐texting to support existing convictions. 2. All Christians can interpret Scripture with confidence. This was based on certain convictions: (a) Ordinary uneducated people wrote much of the Bible, so ordinary uneducated people should be able to understand it. (b) The help of the Holy Spirit in interpreting Scripture is available to all true Christians. (c) Much of Scripture is really not difficult to understand, especially if the difficult passages are interpreted in light of the clearer ones. (d) Constant reference to external sources – tradition, doctrinal commitments, grids imposed on Scripture and scholarship – can unnecessarily complicate matters. (e) The Reformers seemed to be enfranchising ordinary Christians but actually were replacing the tyranny of the priest or pope with the tyranny of the preacher. 3. The congregation is the hermeneutical community. This meant: (a) The seminary is not the most appropriate context for biblical interpretation. The resources and insights of scholars are welcome, but these are contributions to the process that should not predominate. (b) Private interpretation is not the most appropriate context either (especially in a movement where many were illiterate). The insights of all are valuable but these need to be submitted to corporate discernment. (c) The work of the Spirit is not just illuminating individuals but inspiring and leading towards consensus a hermeneutical community. (d) Opportunities for multi-­‐voiced biblical interpretation are crucial in the community, with openness to fresh insights and correction. (e) The role of teachers was to offer resources (such as biblical concordances) and to guide the interpretive process. 4. The prerequisite and goal of interpretation is obedience. This meant: (a) Readiness to obey Scripture is a necessary prerequisite for understanding it. The help of the Spirit is promised to would-­‐be disciples. (b) The goal of interpretation is application, not just intellectual understanding, so it is illegitimate to separate out these aspects of the process. Attempted application of what one knows already opens the way to further illumination. (c) The hermeneutical community is comprised of such would-­‐be disciples, and this (rather than the seminary) is where application can be tested. (d) Proposed interpretations are considered in relation to their ethical consequences, with these operating as a filter for unacceptable interpretations. (e) Those who are in the pay of the secular or ecclesiastical authorities are more concerned with order than justice and so are untrustworthy interpreters. 5. Jesus is the centre of the interpretive process. This meant: (a) The clearest passages of Scripture are the ones that portray his life and teaching. All other passages must be interpreted in the light of these. (b) Jesus is the interpreter of Scripture, both through his teaching and through the work of his Spirit in the church. (c) The ethical filter on proposed interpretations is essentially related to the ethical example and teachings of Jesus. (d) It is not just the specific words of Jesus that are definitive (though these must not be evaded by reference to general principles, such as the Reformers used), but his example, lifestyle, spirit, relationships, and intention. 6. The New Testament takes precedence over the Old. This meant: (a) There is significant discontinuity, as well as some continuity, between the Old and New Testaments. The coming of Jesus has made a profound difference. (b) The Old Testament is truly Scripture but must be interpreted in light of the New Testament, not used to evade or dilute New Testament teaching. (c) Ethical and ecclesiological issues must be settled by reference to the practice of the New Testament, not the Old. (d) Throughout the Christendom era the Old Testament had been misused and had in practice marginalised the teaching of Jesus. Criticisms of Anabaptist Hermeneutics 1. In the sixteenth century, and more recently, Anabaptist hermeneutics have been criticised for various weaknesses, which we should take notice of: (a) Literalism and naiveté. (g) Minimising textual difficulties. (b) Legalism and ethical preconceptions. (h) Divisions based on different (c) Sharing their ignorance. interpretations. (d) Marginalising the Old Testament. (i) Spiritualism. (e) Marginalising scholarship. (j) Selectivity. (f) Ignoring the insights of earlier generations. 2. Some of these criticisms are unwarranted, but most identify important issues. As a protest movement, Anabaptism was sometimes unbalanced in its attempts to correct other errors. But the six principles have much to offer the church today. Anabaptist Hermeneutics: Sample Statements 1. The Holy Spirit is the interpreter of Scripture. Pilgram Marpeck: “Our life is hidden with Christ in God...We are taught, not by man, but by God, the Holy Spirit himself.” Hans Denck: “The natural man cannot understand the Bible and is unable to deal with it by himself without making a sacrilege of it...For the person seeking the truth without the Spirit of God, there is not only no truth, but actual death.” Peter Riedeman: “Since the teaching of Christ is not of the letter but of the Spirit it cannot be taught by the carnally minded man”; and “if then someone saith: ‘Must one then only understand the scriptures literally?’ – we say: ‘No! But here in this place and everywhere, as the scripture came by the Holy Spirit, we must let it be judged by the same.” Hans Denck: “It belongs to the Holy Spirit to expound it correctly who has given it in the beginning. Every man must be certain of the interpretation of the Spirit beforehand. If this is not the case the interpretation is false and worthless.” John Claess: “Search the Word of God, and ask Him for His Holy Spirit, and the same shall instruct you in everything which is needful for you.” Melchior Hoffman: “The true scholar is not he who is knowledgeable in books but he whose knowledge is of the spirit.” Hans Denck: “If there is a part of Scripture that he cannot understand from the context of the whole, then he certainly does not despise the testimony of Scripture. Rather, he seeks its meaning with all diligence and compares [all parts of Scripture] with one another. But he surely does not accept them until they have been interpreted for him by the anointing of the spirit. What he does not understand, he reserves judgment about, and expects revelation from God.” 2. All Christians can interpret Scripture with confidence. Felix Mantz: “I do, however, know for sure that if the only Word be allowed to speak for itself freely and simply, no one will be able to withstand it.” Schleitheim Confession (1527): “Christ is simply yea and nay, and all those who seek him simply will understand his Word.” Balthasar Hubmaier: “Judge in your consciences according to the simple word of God. Allow it alone to be the mediator and judge, and you will not go astray.” Pilgram Marpeck: “Thus everyone who really desires it may read only the plain texts of biblical Scripture, omit the additional notes, and thus make his judgment.” Melchior Hoffmann: “For surely the Lord Jesus Christ does not deal with his people other than a bridegroom with a bride – with straightforward simple words...Therefore I warn all lovers of truth that they do not give themselves over to lofty arguments which are too hard for them, but that they hold themselves solely to the straightforward words of God in all simplicity.” Menno Simons: “Above all, brethren, I want you to understand that I do not tolerate human doctrines, clever reasonings, nor twisting of the scriptures, nor glosses, nor imaginations in regard to this matter, but only the plain Scriptures.” 3. The congregation is the hermeneutical community. Anonymous Swiss tract: “When someone comes to church and constantly hears only one person speaking, and all the listeners are silent, neither speaking nor prophesying, who can or will regard or confess the same to be a spiritual congregation, or confess according to I Cor 14 that God is dwelling and operating in them through his Holy Spirit with his gifts, impelling them one after the other in the above mentioned order of speaking and prophesying?” The Swiss Order (1527): “When brothers and sisters are together, they shall take up something to read together. The one to whom God has given the best understanding shall explain it, the others should be still and listen.” Ambrosius Spitelmaier: “When they come together they teach each other the divine Word and one asks the others: how do you understand this saying?” Anonymous Dutch Anabaptist (as reported by a Lutheran pastor): “If there is anyone among you who has not quite understood, he should come here and we will instruct him. Or, if the Spirit of God reveals anything to someone to edify the brethren, let him come here and we will hear him in a friendly manner.” Pilgram Marpeck: “We would not wish to prejudice or reject anything better that may come out of the Scriptures which disagrees with this our statement. We are doing here simply what we are able to do, and as much as God has permitted us to do. Let each man invest his talent and wager to the Lord. We do not speak against anyone, but simply confess our own faith and, if anyone can teach us something better, we shall give diligent and sincere thanks at all times.” Menno Simons: “If you have plainer Scriptures concerning this article of the incarnation of Christ; if you have a clearer basis, plainer truth, or clearer proof than we have, then assist us, and I will by the grace of God change my mind in regard to this matter and accept your view.” 4. The prerequisite and goal of interpretation is obedience. Pilgram Marpeck: “If anyone seeks to do the truth...God will see to it that he truly finds it.” Hans Denck: “No one can know Christ unless he follows after him in life.” Hans Keeskooper: “Search the Scriptures with an upright heart towards God, and the Lord will give you understanding.” Menno Simons: “The pure Word of God and the teaching of the Holy Spirit cannot be pointed out and taught by servants who are themselves unclean and carnal.” Dirk Philips: “He who does not have the Spirit of the Lord does not understand the Word of the Lord and does not experience what is spiritual. How should he then be able to teach God’s Word correctly or correctly distribute the gifts of the Spirit?...The other kind of fruit which a true teacher brings forth is a blameless life, walking in accordance with the gospel.” Bernhard Rothmann: “If we, with constant diligence, earnestly do what we understand we will daily be taught further by God.” 5. Jesus is the centre of the interpretive process. Leonhard Schiemer: “You must know that God spoke to the Jews through Moses and the prophets in a hidden manner. But when Christ himself came, he and his apostles illuminated all things with a much clearer understanding.” Hans Pfistermeyer: “What Christ has explained and helped us to understand, I will adhere to, since it is the will of his heavenly Father. I accept the Old Testament wherever it points to Christ. However, Christ came with a more exalted and perfect teaching.” Menno Simons: “All the Scriptures point us to the Spirit, Gospel, example, ordinance and usage of Christ.” Dirk Philips: “Jesus with his doctrine, life and example is our Teacher, Leader and Guide, him we must hear and follow.” Peter Riedeman: “the light of divine truth hath appeared more brightly in Christ, who hath revealed to us the real will of the Father...the law was given by Moses, but truth came by Christ.” Pilgram Marpeck: “The Lord has opened, given and revealed His priceless treasure and gift without price. Through His divine skill, He has unlocked and released the Scriptures.” 6. The New Testament takes precedence over the Old. The Bern conference (1538): “we grant [the Old Testament] validity wherever Christ has not suspended it and wherever it agrees with the New.” Balthasar Hubmaier (to Zwingli): “For the sake of the last judgment, drop your circuitous argument on circumcision out of the Old Testament…We have a clear word for baptizing believers and you have none for baptizing your children, except that you groundlessly drag in several shadows from the Old Testament.” Menno Simons (re Gellius Faber): “Behold, reader, how openly he falsifies the Scriptures and how mightily he perverts the truth when he writes that the command is unchanged; that in the gathering of the churches under the Old and New Testament one and the same, and not two different, commandments are given, both as to preaching and the use of the sacraments – when it is all changed and renewed.” Dirk Philips: “For all that they cannot defend with the New Testament, that they wish to prove with the Old Testament and the letter of the prophets. Out of this many sects have come; out of this manifold false worship is established...Christ Jesus is the spirit and truth of all figures which have gone before.” Anonymous Hutterite letter (1545): “The Bible is often quoted to excuse warfare. People say that David and many others waged war. We answer that in Old Testament times the new kingdom of Christ had not yet been revealed...War was not wrong for David and other devout men who lived before the time when grace was fully poured out by God. But to all those who have been chosen by God, war is now forbidden.” Pilgram Marpeck: “In the Old Testament nearly everything was done in a figurative way and experienced in that way...For Christians, however, it is quite a different matter...A great difference exists between Christians and Abraham’s promise, a difference everyone, who can clearly understand the difference between the Old and New Testaments, can easily perceive...like most other things in the Old Testament, circumcision is a figure and image of the fact that God said to Abraham that He wanted to be his God and the God of his generation. From such a basis, the opposition argues that the Old and New Testaments are one. But one cannot extrapolate from this promise to Abraham that children are to be baptized...The old covenant is merely a covenant of promise.”