The Bible, Sex, And Ideological Fundamentalism A DIALOGUE WITH JACQUES ELLUL JACQUES ELLUL AND SEXUAL "ETHICS": A CRITIQUE Rev. Dr. Thomas Hanks Part 2: Proper Use of Scripture for Sexual Questions Introduction: Methodology |
| Introduction: Methodology. Citations can easily be multiplied from the Church Fathers, Reformers, ideological Fundamentalists, and even Ellul, to the effect that "the Bible alone" is to decide all questions (paradoxically even some ideological liberals speak that way when treating homosexuality--as if Biblical inerrancy were to be rejected and ridiculed in every area save this one!). Actually, of course, no one has ever really done theology that way; to pretend to do so is to advertise one's naivete and self-deceit in methodology. Donald Dayton (1987) has pointed out that even in what is erroneously considered "conservative evangelicalism" the Wesleyan and Pentecostal elements (increasingly dominant statistically, especially in the Third World) have always given spiritual experience a much bigger role than traditional theologies. The recent Roman Catholic Dignity document on "Sexual Ethics: Experience, Growth, Challenge" (Gruel 1989) is quite explicit in affirming that for ethical judgment in sexual matters our primary resource is our individual experience and reflection. In the Metropolitan Community Church (founded by Assembly of God clergyman Troy Perry), the typical Pentecostal emphasis on spriritual experience is obvious in most churches (which, except in sexual matters are often more like Assembly of God churches than anything else). As Dayton makes clear, it is a mistake to view the emphasis on experience in Pentecostal groups as heresy. Scriptures provide ample basis of their methodology (Acts 10-11 etc.). John Wesley himself (who made a lot of strong statements about Biblical authority), was a post-Enlightenment theologian, who advocated a four-fold basis for Christian decisions: Scripture, tradition, reason and experience. No one after Galileo and the Enlightenment could coherently pretend to make "the Bible alone" the basis for doing theology (unless they also wanted to apply for membership in the Flat Earth Society; Ramm 1983). I agree with the concerns of Wesley and Pentecostalism to give proper place to reason, science and Christian spiritual experience, and can sympathize with those (in Dignity and other Gay and Lesbian Christian groups) who find Scripture--as traditionally interpreted--less than helpful in the sexual area (see also Osborne 1990:23-44 for a helpful Anglican critique of experience). However, I believe that Ellul's concern to vindicate the place and use of Scripture can be defended if the Bible is really taken seriously and not just honored with "lip service" (Mark 7:6-7; Isa. 29:13). The following guidelines are offered in the confidence that God "hath yet more light and truth to break forth from the Word" (the Rev. John Robinson, 1620)--especially in the sexual area and concerning sexual minorities. The Sola Scriptura of the Reformation and the Bible as the "only infallible rule of faith and practice" (Westminster Confession) must themselves be understood in terms of the Bible's teaching about itself--including its scientific limitations and its saving-liberating purpose (2 Tim. 3:14-17; Hanks 1986a:18-19; Pinnock 1984; Thorsen 1990). |
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