Liberalism

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CHAPTER III THE BIBLE AND MODERN CRITICISM

College freshmen are impressionable people. Once as a college freshman I heard a pastor who was pretty good with his Greek New Testament explain how Jesus encountered demons. The pastor interpreted the phenomenon literally. I was impressed, so I bounced my new-found knowledge off my dad.

Wrong forum! Dad was a doctor. He let me know in no uncertain terms, that whatever Jesus did, He did not heal diseases by eliminating evil spirits. That was thinking for the “quacks” and the “kooks.” As we talked, our distinct belief systems had a major collision. I backed off, but for the next several months, whenever the subject came up, my father took pains to instruct the family, so that we all stayed scientifically orthodox.

That conflict demonstrates the essential difference between conservative and liberal theology. True Liberal theology began with the German scholar, Friedrich Schleiermacher (1768-1834; the term used in Germany is “Historical-critical Theology”). Schleiermacher had a great desire to defend the Christian faith and an intense interest in Bible study. He was also fascinated with European philosophy and drank deeply from the well of German idealism.

Stellar intellect that Schleiermacher was, he spent most of his student discussions talking about the Christian faith with his unbelieving intellectual friends. His first book was, On Religion: Speeches to its Cultured Despisers. Grenz and Olson say, “None strove so valiantly to reconstruct Christian belief to make it compatible with the spirit of his age.”¹

From Faith Pulpit, Winter 2013. Used by permission. All rights reserved. See Part 1, Bonhoeffer: Approaching His Life and Work.

Bible-believing evangelical Christians hold a high view of the Scriptures. Many evangelicals also see Dietrich Bonhoeffer as a Bible-believing Christian. Bonhoeffer, however, accepted the prevailing historical-critical views of the Bible in his day. Therefore, we should be wary of calling Bonhoeffer a “Bible-believer.” The following three examples from his writings support this position.

Creation and Fall

In Creation and Fall (1932), an exegesis of Genesis 1-3, we find clear examples of Bonhoeffer espousing the historical-critical view of the Bible. In this work he referred to the Biblical author as the “Yahwist.”¹ The “Yahwist” is a reference to the historical-critical reading of the text in Bonhoeffer’s day. John de Gruchy, who edited an edition of Creation and Fall, included an explanatory footnote at Genesis 2:4 to alert the reader that Bonhoeffer held Wellhausen’s documentary hypothesis view.² For Bonhoeffer, the Bible was subject to the prevailing views of historical criticism.

Commenting on Genesis 1:6-10, Bonhoeffer pointed out that the Scriptures contain errors in regard to the creation account.

Here we have before us the ancient world picture in all its scientific naïveté. While it would not be advisable to be too mocking and self-assured, in view of the rapid changes in our own knowledge of nature, undoubtedly in this passage the biblical author stands exposed with all the limitations caused by the age in which he lived. The heavens and the seas were not formed in the way he says: we would not escape a very bad conscience if we committed ourselves to any such statement.³

Notice that Bonhoeffer defined “scientific naïveté” as believing that God spoke the heavens into existence as Genesis 1 describes. Bonhoeffer then asserted, “The idea of verbal inspiration will not do. The writer of the first chapter of Genesis is behaving in a very human way.”⁴