Bible, Theology & Philosophy

(About this series)

A STATEMENT BY THE TWO LAYMEN

Rev. A. C. Dixon, D. D., in the fall of 1909, while pastor of the Moody Church in Chicago, organized the Testimony Publishing Company. He also edited the first five volumes of “THE FUNDAMENTALS,” but upon being called to London early in the summer of 1911 to become pastor of the Metropolitan Tabernacle, founded by the late Charles H. Spurgeon, he found it necessary to give up the editorial work on the books.

The next five books were taken in hand by the late Louis Meyer, a Christian Jew, who worked so strenuously in the securing and editing of matter for “THE FUNDAMENTALS” that his health failed. He departed to be with Christ July 11, 1913, in Monrovia, California. His widow and children are now residing in Pasadena, California.

Rev. R. A. Torrey, D. D., Dean of the Bible Institute of Los Angeles, edited Volumes XI and XII, two articles, however, in Volume XI having been approved by Dr. Meyer and passed on to Dr. Torrey when he took up the work.

This is an excerpt from Athanasius’ work, entitled On the Incarnation of the Word. Here he describes one of the reasons for the incarnation:¹

In order to arrive at a Scriptural approach for interpreting Scriptures, the interpretive method must be exegetically derived from within the Scriptural text. Otherwise, there can be no claim to hermeneutical certainty, because any externally derived interpretive method can be preferred and applied simply by exerting presuppositions upon the text. In the case of an externally derived hermeneutic, presuppositions leading to that hermeneutical conclusion create a pre-understanding that predetermines meaning independent of the author’s intentions. The outcome, in such a case, can be wildly different than what the author had in mind.

If the Bible is merely a collection of ancient stories, legends, and myth, interspersed with mildly historical accounts, then the stakes are not particularly high. The greatest damage we can inflict by a faulty hermeneutical method is of the same weight as misunderstanding the motivations and activities of Mark Twain’s adventurous character, Tom Sawyer, for example. In such an instance we would simply fail to recognize the aesthetic virtues of a creative work.

However, if the Bible constitutes an actual revelation from God, then it bears the very authority of the Author, Himself – an authority that extends to every aspect of life and conduct. These are high stakes, indeed. If we fail to engage the text with the interpretive approach intended by its Author, then we fail not just to appreciate aesthetic qualities, but we fail to grasp who God is, and what He intends for us to do.

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Quite rightly, in view of the historical and spiritual importance of the Reformation, there have been a spate of books about Martin Luther; this year, and indeed last week, being the five hundredth anniversary of the event that sparked the movement into flame — the nailing of Luther’s 95 theses onto the church door at Wittenberg on October 31st, 1517.

The author of the present book, Herman Selderhuis, has distinguished himself with his work on John Calvin, including a study of Calvin’s Theology of the Psalms and The Calvin Handbook. He has also written a similar biography to this on John Calvin.

The first thing I want to say about this biography of Luther is that it is very well written. Selderhuis has a plain, pithy and subtly tongue-in-cheek style that really makes the material flow. The second thing I would say is that this is not biography lurching into hagiography. The book presents the Reformer as a very flawed but endlessly fascinating individual. Luther was, for example, proud (179) and stubborn (181).

Sir Anthony Buzzard is a Unitarian theologian and founder of Restoration Fellowship, a movement dedicated to proclaiming (among other things) the allegedly Unitarian creed of Jesus.

By Eric Davis. Reposted, with permission, from The Cripplegate.

For the most part, the problem which moved Martin Luther to post his 95 Theses on October 31, 1517 had to do with indulgences. Much could be said about that issue. But the doctrine of indulgences is inextricably linked to the doctrine of purgatory. The word “purgatory” comes from the Latin word, “purgare,” which has the idea of “make clean,” “purify,” or “purge.” The doctrine refers to the purging of remaining guilt and unrighteousness after death.

Purgatory is not hell, but the place of conditioning and preparation for heaven. It is unsure exactly what purgatory is like or how much time people spend there. It could be thousands upon thousands of years, perhaps.

We could go many places in Scripture to address the Roman Catholic teaching on purgatory. But one of my favorites is the thief on the cross (Luke 23:39-43).