Chapter 3: Presuppositions in the Interpretation of Scripture (Frank M. Hasel) Flashcards

Question 1

Q

The notion of presupposition(s) plays an important role in biblical interpretation. __(?)_\_hold a number of beliefs that we presuppose or accept when we come to the task of interpreting Scripture. __(?)_\_ is able to approach the biblical text with a blank mind.

Answer

A

The notion of presupposition(s) plays an important role in biblical interpretation. We all hold a number of beliefs that we presuppose or accept when we come to the task of interpreting Scripture. No one is able to approach the biblical text with a blank mind.

Question 2

Q

__(?)_\_delimit the boundaries within which biblical interpretation can and should properly function. They also determine __(?)_\_ and, through __(?)_\_, also influence, to a considerable degree, __(?)_\_ of our interpretation. In other words, they directly affect __(?)_\_and __(?)_\_. In turn, our theology influences __(?)_\_and __(?)_\_ identity and, finally, also __(?)_\_ of the Seventh-day Adventist Church.

Answer

A

Presuppositions delimit the boundaries within which biblical interpretation can and should properly function. They also determine the method and, through the method, also influence, to a considerable degree, the outcome of our interpretation. In other words, they directly affect our theology and the authority that Scripture has for our life and for doctrine. In turn, our theology influences spiritual and theological identity and, finally, also the mission of the Seventh-day Adventist Church.

Question 3

Q

An acceptance of biblical Christian presuppositions will lead to very different conclusions from, for example, a commitment to naturalistic, and even atheistic, presuppositions. Since __(?)_\_is inseparable from its presuppositions, the respective presuppositions invariably influence __(?)_\_. If the method of interpretation rules out supernatural interventions, Scripture will not be read and understood as true and as reliable reports but interpreted differently. Thus, to some extent at least, __(?)_\_. The great issue is that of __(?)_\_. Everything else follows in due course.

Answer

A

An acceptance of biblical Christian presuppositions will lead to very different conclusions from, for example, a commitment to naturalistic, and even atheistic, presuppositions. Since the method of interpretation is inseparable from its presuppositions, the respective presuppositions invariably influence the outcome. If the method of interpretation rules out supernatural interventions, Scripture will not be read and understood as true and as reliable reports but interpreted differently. Thus, to some extent at least, the conclusion may be implicit within the methodology. The great issue is that of the correct and proper method. Everything else follows in due course.

Question 4

Q

__(?)_\_cannot divest themselves from their own past, their experiences, resident ideas, and preconceived notions and opinions. It is an accepted truism that __(?)_\_, or __(?)_\_, cannot be achieved in the act of __(?)_\_. __(?)_\_and __(?)_\_ always take place against the background of fundamental presuppositions about the nature of the world and the nature of God. Inevitably there is a pre-understanding toward which the interpreter will __(?)_\_. Even the so-called __(?)_\_ or __(?)_\_ now recognize the influence of values.

Answer

A

Interpreters of the Bible cannot divest themselves from their own past, their experiences, resident ideas, and preconceived notions and opinions. It is an accepted truism that total neutrality, or absolute objectivity, cannot be achieved in the act of interpretation. Exegesis and theological reflection always take place against the background of fundamental presuppositions about the nature of the world and the nature of God. Inevitably there is a pre-understanding toward which the interpreter will slant his investigation. Even the so-called objective or hard-science researchers now recognize the influence of values.

Question 5

Q

We acknowledge that the object under investigation [i.e., Scripture, viewed through an Adventist lens] should be allowed some influence in determining the appropriate [hermeneutical] approach. A God-centered theology demands a God-centered methodology. __(?)_\_, such as evolution, that __(?)_\_ is __(?)_\_.

Answer

A

We acknowledge that the object under investigation [i.e., Scripture, viewed through an Adventist lens] should be allowed some influence in determining the appropriate [hermeneutical] approach. A God-centered theology demands a God-centered methodology. Any pre-understanding, such as evolution, that questions or denies the supernatural dimension clearly testified to in Scripture is alien to the Bible and will not come to grips with the subject matter of God’s Word.

Question 6

Q

Our presuppositions and pre-understandings must be modified and reshaped by __(?)_\_and remain under the control of __(?)_\_. __(?)_\_ must have priority over the interpreter.

If we deal with __(?)_\_, then it should be __(?)_\_ that is allowed to determine our presuppositions and methodology rather than physics, mathematics, or biology.

Answer

A

Our presuppositions and pre-understandings must be modified and reshaped by the text of Holy Scripture and remain under the control of the Bible itself. The biblical text must have priority over the interpreter.

If we deal with the Bible, then it should be the Bible that is allowed to determine our presuppositions and methodology rather than physics, mathematics, or biology.

Question 7

Q

The biblical interpreter has to realize that __(?)_\_by __(?)_\_. The __(?)_\_, through which __(?)_\_, can be likened to a hermeneutical spiral. The Bible must be given room to __(?)_\_. This enables the biblical interpreter to __(?)_\_.

Answer

A

The biblical interpreter has to realize that an understanding of the Bible increases through the reshaping of the mind and of the heart by reading Scripture. The successive exposure to God’s Word, through which the interpreter is able to bring his or her pre-understanding in ever closer alignment with biblical truth, can be likened to a hermeneutical spiral. The Bible must be given room to teach us its own essential categories. This enables the biblical interpreter to think increasingly with the biblical text rather than just to think about the text of the Bible.

Question 8

Q

Citing Gerhard Hasel’s Understanding the Living Word of God (1980), Frank Hasel includes the following quote: “__(?)_\_through __(?)_\_ and __(?)_\_ creates in the interpreter the necessary presuppositions and the essential perspective for the understanding of Scripture.”

Answer

A

Citing Gerhard Hasel’s Understanding the Living Word of God (1980), Frank Hasel includes the following quote: “God Himself through the Bible and the Holy Spirit creates in the interpreter the necessary presuppositions and the essential perspective for the understanding of Scripture.”

Question 9

Q

The Bible consistently demonstrates that __(?)_\_. At Thessalonica, for example, Paul “reasoned with them from the Scriptures, explaining and proving that the Christ had to suffer and rise from the dead” (__(?)_\_). As a result “some of the Jews were persuaded and joined Paul and Silas, as did a large number of God-fearing Greeks and not a few prominent women” (__(?)_\_).

Answer

A

The Bible consistently demonstrates that people are not so captive to their pre-understanding that they cannot be transformed. At Thessalonica, for example, Paul “reasoned with them from the Scriptures, explaining and proving that the Christ had to suffer and rise from the dead” (Acts 17:2-3). As a result “some of the Jews were persuaded and joined Paul and Silas, as did a large number of God-fearing Greeks and not a few prominent women” (vs. 4).

Question 10

Q

Nowhere in Scripture do the biblical writers attempt to prove the existence of God. Instead, __(?)_\_(Gen 1:1). In the NT the message is similar: Those who would come to God “__(?)_\_” (Heb 11:6). Our source of information about God is __(?)_\_(Heb 1:1-3), __(?)_\_ (Rom 16:26). Although it is impossible to know God completely and exhaustively, the Bible provides us with __(?)_\_to __(?)_\_. The __(?)_\_ of Scripture is of decisive importance.

Answer

A

Nowhere in Scripture do the biblical writers attempt to prove the existence of God. Instead, it is simply asserted from the very beginning (Gen 1:1). In the NT the message is similar: Those who would come to God “must believe that he exists” (Heb 11:6). Our source of information about God is His own personal revelation (Heb 1:1-3), faithfully recorded in Scripture (Rom 16:26). Although it is impossible to know God completely and exhaustively, the Bible provides us with enough true knowledge to enable us to enter into a saving and loving relationship with Him. The self-testimony of Scripture is of decisive importance.

Question 11

Q

When we speak of the “living God” we mean that God is essentially personal and that He made Himself known in a highly personal manner, particularly in __(?)_\_. As the living God He is a personal God who speaks and acts. One of His communicative acts can be seen in His revelation…

Answer

A

When we speak of the “living God” we mean that God is essentially personal and that He made Himself known in a highly personal manner, particularly in Christ’s incarnation. As the living God He is a personal God who speaks and acts. One of His communicative acts can be seen in His revelation…

Question 12

Q

The things that God has revealed for us are for us to know (__(?)_\_; __(?)_\_). Divine revelation generates Scripture (cf. __(?)_\_). In originating “Holy Scripture” (__(?)_\_), God utilized human instrumentalities. God did not eliminate their individualities nor did He suppress their personalities. And yet the Holy Spirit carried the biblical writers along, guiding their minds and thoughts in selecting what to speak and assisting them in what to write so that they faithfully committed to trustworthy and apt words the things divinely revealed to them.

Answer

A

The things that God has revealed for us are for us to know (Amos 3:7; Deut 29:29). Divine revelation generates Scripture (cf. 2 Pet 1:19-21). In originating “Holy Scripture” (Rom 1:2), God utilized human instrumentalities. God did not eliminate their individualities nor did He suppress their personalities. And yet the Holy Spirit carried the biblical writers along, guiding their minds and thoughts in selecting what to speak and assisting them in what to write so that they faithfully committed to trustworthy and apt words the things divinely revealed to them.

Question 13

Q

Citing Richard M. Davidson’s “Biblical Interpretation,” in Handbook of Seventh-day Adventist Theology (2000), Frank Hasel writes the following:

Seventh-day Adventists affirm that “all Scripture is an indivisible, indistinguishable union of __(?)_\_and __(?)_\_.”

(Peter M. Bemmelen’s “Revelation and Inspiration,” in Handbook of Seventh-day Adventist Theology (2000), pp. 22-57 is also recommended as further reading.)

Answer

A

Citing Richard M. Davidson’s “Biblical Interpretation,” in Handbook of Seventh-day Adventist Theology (2000), Frank Hasel writes the following:

Seventh-day Adventists affirm that “all Scripture is an indivisible, indistinguishable union of the divine and the human.”

(Peter M. Bemmelen’s “Revelation and Inspiration,” in Handbook of Seventh-day Adventist Theology (2000), pp. 22-57 is also recommended as further reading.)

Question 14

Q

Adam and Eve, created in the divine image, were capable of __(?)_\_and of __(?)_\_. God, who created human beings with the ability to __(?)_\_and __(?)_\_, is depicted in Scripture as __(?)_\_(cf. Gen 1:28; 3:9; Exod 4:11-12, 15-16; 1 Sam 3:21). Humans are portrayed as being created with the ability to __(?)_\_. Hence, __(?)_\_.

__(?)_\_, however, has radically altered, ruptured, and fractured this __(?)_\_.

Answer

A

Adam and Eve, created in the divine image, were capable of responding to God and of entering into a meaningful fellowship with their Creator. God, who created human beings with the ability to speak and think, is depicted in Scripture as using human language to communicate with humans (cf. Gen 1:28; 3:9; Exod 4:11-12, 15-16; 1 Sam 3:21). Humans are portrayed as being created with the ability to understand God correctly. Hence, they are accountable to God their Creator.

The entrance of sin, however, has radically altered, ruptured, and fractured this initially pure and holy relationship with God.

Question 15

Q

Whereas sin has marred and distorted the image of God in man, it has not completely destroyed it. Otherwise __(?)_\_and __(?)_\_ would be difficult to fathom, and __(?)_\_and __(?)_\_ would be enigmatic. [Footnote: John M. Fowler, “Sin,” in Handbook of Seventh-day Adventist Theology, p. 236.]

Answer

A

Whereas sin has marred and distorted the image of God in man, it has not completely destroyed it. Otherwise human reasoning and creativity would be difficult to fathom, and genuine instances of love and sacrifice for others would be enigmatic. [Footnote: John M. Fowler, “Sin,” in Handbook of Seventh-day Adventist Theology, p. 236.]

Question 16

Q

While the origin of sin remains a mystery that cannot be unraveled fully, it is clear that __(?)_\_, __(?)_\_, and __(?)_\_were the sins that caused Lucifer and the fallen angels to revolt against God (cf. __(?)_\_; __(?)_\_). Sin is a desire to __(?)_\_, a rupture of __(?)_\_, and a desire to __(?)_\_. This __(?)_\_has affected our human nature and has __(?)_\_, including __(?)_\_and __(?)_\_.

Answer

A

While the origin of sin remains a mystery that cannot be unraveled fully, it is clear that pride, dissatisfaction with status, and a desire to be like God were the sins that caused Lucifer and the fallen angels to revolt against God (cf. Isa 14:12-14; Ezek 28:11-19). Sin is a desire to cross the boundaries of creaturehood in the attempt to become like God, a rupture of the essential Creator-creature relationship, and a desire to live an independent, egocentric, self-sufficient life without God. This separation from God has affected our human nature and has corrupted every aspect and dimension of our existence, including our reasoning powers and our capabilities of understanding.

Question 17

Q

It is rare in hermeneutical discussions to find a description of the effects of sin on the task of biblical interpretation. [Footnote: A notable exception is the discussion in __(?)_\_, __(?)_\_ (1988), pp. 293-304. I am also grateful to __(?)_\_ to have made available his research on this issue and for stimulating discussions that have pointed me to some of these important aspects in biblical hermeneutics. Yet, I take responsibility for the content and conclusions reached in this study.]

Answer

A

It is rare in hermeneutical discussions to find a description of the effects of sin on the task of biblical interpretation. [Footnote: A notable exception is the discussion in William J. Larkin, Jr., Culture and Biblical Hermeneutics: Interpreting and Applying the Authoritative Word in a Relativistic Age (1988), pp. 293-304. I am also grateful to Jens Schwenger to have made available his research on this issue and for stimulating discussions that have pointed me to some of these important aspects in biblical hermeneutics. Yet, I take responsibility for the content and conclusions reached in this study.]

Question 18

Q

…several inner predispositions addressed in Scripture are obstacles for reaching a deeper and correct understanding of biblical truth. It is not just that our human thought processes are employed for sinful ends; our mind and thoughts have become corrupted and thereby closed to God’s truth.

[Hasel identifies the following categories as being related to this problem of skewed “inner predispositions”:]

__(?)_\_. __(?)_\_. __(?)_\_. __(?)_\_. __(?)_\_.

Answer

A

…several inner predispositions addressed in Scripture are obstacles for reaching a deeper and correct understanding of biblical truth. It is not just that our human thought processes are employed for sinful ends; our mind and thoughts have become corrupted and thereby closed to God’s truth.

[Hasel identifies the following categories as being related to this problem of skewed “inner predispositions”:]

Pride. Self-deception. Doubt. Distance and Distortion. Disobedience.

Question 19

Q

In elaborating on the skewed “inner predisposition” of pride, Hasel states the following:

Perhaps the chief characteristic of this corruption [by which “human processes are employed for sinful ends” and “our mind and thoughts… become… closed to God’s truth”] is pride. According to the Bible, pride is at the very root and the essence of sin. Why were the Pharisees in Jesus’ time unable to recognize Jesus Christ as the Messiah? Jesus calls them spiritually blind, because their proud claim that “they can see” was a hindrance to recognizing God’s self-revelation in Jesus (__(?)_\_; __(?)_\_). In __(?)_\_pride occurs in a list describing the characteristics of the godless men in the last days. It leads to wrong teachings and sinful deeds (__(?)_\_; cf. __(?)_\_).

Answer

A

In elaborating on the skewed “inner predisposition” of pride, Hasel states the following:

Perhaps the chief characteristic of this corruption [by which “human processes are employed for sinful ends” and “our mind and thoughts… become… closed to God’s truth”] is pride. According to the Bible, pride is at the very root and the essence of sin. Why were the Pharisees in Jesus’ time unable to recognize Jesus Christ as the Messiah? Jesus calls them spiritually blind, because their proud claim that “they can see” was a hindrance to recognizing God’s self-revelation in Jesus (John 9:39-41; 12:43). In 2 Timothy 3:2-3 pride occurs in a list describing the characteristics of the godless men in the last days. It leads to wrong teachings and sinful deeds (2 Tim 4:3-4; cf. 1 Tim 6:3-4).

Question 20

Q

In elaborating on the skewed “inner predisposition” of pride, Hasel states the following:

Pride is __(?)_\_in which the proud person is characterized by __(?)_\_.

Answer

A

In elaborating on the skewed “inner predisposition” of pride, Hasel states the following:

Pride is an attitude toward God and His Word in which the proud person is characterized by an arrogant mind-set that elevates oneself over God and His Word and thus loses any balance that might grow out of a recognition of one’s true position in relation to God and to His Word.

Question 21

Q

In elaborating on the skewed “inner predisposition” of pride, Hasel states the following:

God, “__(?)_\_” (1 Pet 5:5). Pride leads the interpreter to overemphasize __(?)_\_ or __(?)_\_as __(?)_\_, and, at the same time, diminishes __(?)_\_. It is not without reason that Ellen G. White wrote “The sin that is most nearly hopeless and incurable is pride of opinion, self-conceit. This stands in the way of all growth” (7T 199-200).

Answer

A

In elaborating on the skewed “inner predisposition” of pride, Hasel states the following:

God, “opposes the proud but give grace to the humble” (1 Pet 5:5). Pride leads the interpreter to overemphasize human reason or existential concerns as the final arbiter of what one should know, believe, and obey, and, at the same time, diminishes the divine authority and the inspiration of Scripture. It is not without reason that Ellen G. White wrote “The sin that is most nearly hopeless and incurable is pride of opinion, self-conceit. This stands in the way of all growth” (7T 199-200).

Question 22

Q

On the role of human reason in theology see __(?)_\_, “__(?)_\_,” Journal of the Adventist Theological Society 4, no. 2 (1993): 172-198.

Answer

A

On the role of human reason in theology see Frank M. Hasel, “Theology and the Role of Reason,” Journal of the Adventist Theological Society 4, no. 2 (1993): 172-198.

Question 23

Q

In elaborating on the skewed “inner predisposition” of self-deception, Hasel states the following:

Connected with the obstacle of pride is the problem of self-deception. Sin has affected all aspects of our human existence, including our thinking and our desiring. As sinners we are prone to listen only to those ideas that __(?)_\_but __(?)_\_. Self-deception is a real danger, because “__(?)_\_” (Jer 17:9). God has warned about the danger of self-deception that leads to a wrong understanding of our situation (__(?)_\_).

Answer

A

In elaborating on the skewed “inner predisposition” of self-deception, Hasel states the following:

Connected with the obstacle of pride is the problem of self-deception. Sin has affected all aspects of our human existence, including our thinking and our desiring. As sinners we are prone to listen only to those ideas that seem attractive to us but do not necessarily correspond to God’s revealed will. Self-deception is a real danger, because “the heart is deceitful above all things” (Jer 17:9). God has warned about the danger of self-deception that leads to a wrong understanding of our situation (Rev 3:17).

Question 24

Q

In elaborating on the skewed “inner predisposition” of self-deception, Hasel states the following:

Self-deception also affects the proper understanding of God’s written Word (__(?)_\_; cf. __(?)_\_). The apostle Paul instructs Timothy and all believers not to fall prey to this self-deception. They are to preach the Word and to live a consistent lifestyle modeled after the instruction found in God’s Word (__(?)_\_). It is the written Word of God that is a lamp to our feet and a light for our path (__(?)_\_). It is the Holy Spirit working in our hearts through the Word of God who clears up our self-deception and enlightens the darkness of our understanding.

Answer

A

In elaborating on the skewed “inner predisposition” of self-deception, Hasel states the following:

Self-deception also affects the proper understanding of God’s written Word (2 Tim 4:3-4; cf. 3:13). The apostle Paul instructs Timothy and all believers not to fall prey to this self-deception. They are to preach the Word and to live a consistent lifestyle modeled after the instruction found in God’s Word (2 Tim 4:2, 5). It is the written Word of God that is a lamp to our feet and a light for our path (Ps 119:105). It is the Holy Spirit working in our hearts through the Word of God who clears up our self-deception and enlightens the darkness of our understanding.

Question 25

Q

In elaborating on the skewed “inner predisposition” of doubt, Hasel states the following:

Doubt is a painful experience. To doubt means “to waver in one’s opinion”; it means “to be undecided about the truth of something” and “to question the veracity of an idea”; the one who doubts is “inclined not to believe the truth of an assertion.” [Footnote: Peter A. Angeles, “Doubt,” in Dictionary of Philosophy (1981)] Doubt as part of a critical methodology dampens __(?)_\_and diminishes __(?)_\_. An approach characterized by doubt is “__(?)_\_. Just as faith is the condition for knowledge (2 Cor 4:13), so doubt or skepticism is __(?)_\_.” [Footnote: William J. Larkin, Jr., Culture and Biblical Hermeneutics: Interpreting and Applying the Authoritative Word in a Relativistic Age (1988), p. 295.]

Answer

A

In elaborating on the skewed “inner predisposition” of doubt, Hasel states the following:

Doubt is a painful experience. To doubt means “to waver in one’s opinion”; it means “to be undecided about the truth of something” and “to question the veracity of an idea”; the one who doubts is “inclined not to believe the truth of an assertion.” [Footnote: Peter A. Angeles, “Doubt,” in Dictionary of Philosophy (1981)] Doubt as part of a critical methodology dampens the certainty of God’s Word and diminishes the conviction of faith. An approach characterized by doubt is “never able to itself to come to a saving and sanctifying knowledge of God’s truth. Just as faith is the condition for knowledge (2 Cor 4:13), so doubt or skepticism is the condition for remaining in ignorance of the truth.” [Footnote: William J. Larkin, Jr., Culture and Biblical Hermeneutics: Interpreting and Applying the Authoritative Word in a Relativistic Age (1988), p. 295.]

Question 26

Q

In elaborating on the skewed “inner predisposition” of doubt, Hasel states the following:

Uncertainty only deepens when a doubting person is confronted with the verbal or written testimony of truth (cf. __(?)_\_), “for such a declaration demands the transfer of authority from one’s own reason as final arbiter to the witness declared to be true.” It has been pointed out that the source for this problem “lies not in the kind of evidence presented to reason, but in autonomous reason’s skeptical stance in the face of all evidence. When one starts with doubt, evaluation of the text will never lead to certainty.” [Footnote: William J. Larkin, Jr., Culture and Biblical Hermeneutics: Interpreting and Applying the Authoritative Word in a Relativistic Age (1988)]

Answer

A

In elaborating on the skewed “inner predisposition” of doubt, Hasel states the following:

Uncertainty only deepens when a doubting person is confronted with the verbal or written testimony of truth (cf. John 5:46-47), “for such a declaration demands the transfer of authority from one’s own reason as final arbiter to the witness declared to be true.” It has been pointed out that the source for this problem “lies not in the kind of evidence presented to reason, but in autonomous reason’s skeptical stance in the face of all evidence. When one starts with doubt, evaluation of the text will never lead to certainty.” [Footnote: William J. Larkin, Jr., Culture and Biblical Hermeneutics: Interpreting and Applying the Authoritative Word in a Relativistic Age (1988)]

Question 27

Q

In elaborating on the skewed “inner predisposition” of doubt, Hasel states the following:

The interpreter who doubts the statements of Scripture judges God’s Word and thereby elevates himself to a position in which he thinks to know what is acceptable and what not. God, however, does not call for an attitude of “criticism” and “doubt” to gain an understanding of His Word but requires faith. While Scripture admonishes us “to be merciful to those who doubt” (__(?)_\_), Jesus rejects complacent doubt (cf. __(?)_\_).

Answer

A

In elaborating on the skewed “inner predisposition” of doubt, Hasel states the following:

The interpreter who doubts the statements of Scripture judges God’s Word and thereby elevates himself to a position in which he thinks to know what is acceptable and what not. God, however, does not call for an attitude of “criticism” and “doubt” to gain an understanding of His Word but requires faith. While Scripture admonishes us “to be merciful to those who doubt” (Jude 22), Jesus rejects complacent doubt (cf. Matt 16:1-4).

Question 28

Q

In elaborating on the skewed “inner predisposition” of distance and distortion, Hasel states the following:

The nature and consequence of human sin is described in __(?)_\_as “a separation” between humanity and God that hides His face from us. This was the experience of Adam and Even in the garden of Eden. While God still seeks contact and communication with humankind, the distance that sin creates leads to __(?)_\_. An attitude of critically dissecting Scripture, thus fragmenting and distorting its God-given unity, is sharpened and stimulated by exercise…

Answer

A

In elaborating on the skewed “inner predisposition” of distance and distortion, Hasel states the following:

The nature and consequence of human sin is described in Isaiah 59:2 as “a separation” between humanity and God that hides His face from us. This was the experience of Adam and Even in the garden of Eden. While God still seeks contact and communication with humankind, the distance that sin creates leads to a distortion of our knowledge of God. An attitude of critically dissecting Scripture, thus fragmenting and distorting its God-given unity, is sharpened and stimulated by exercise…

Question 29

Q

In the words of Ellen G. White [on the subject of distance and distortion]:

Those who think to make the supposed difficulties of Scripture plain, in measuring by their finite rule that which is inspired and that which is not inspired, __(?)_\_… When men, in their finite judgment, find it necessary to go into an examination of scriptures to define that which is inspired and that which is not, __(?)_\_… Brethren, let not a mind or hand be engaged in criticizing the Bible. It is a work that Satan delights to have any of you do, but __(?)_\_.

Men should __(?)_\_. They begin to question some parts of revelation, and pick flaws in the apparent inconsistencies of this statement and that statement. Beginning at Genesis, they give up that which they deem questionable, and their minds lead on, for Satan will lead to any length they may follow in their criticism, and they see something to doubt in the whole Scriptures. Their faculties of criticism become sharpened by exercise, and they can rest on nothing with a certainty (1SM 17-18, emphasis supplied).

Answer

A

In the words of Ellen G. White [on the subject of distance and distortion]:

Those who think to make the supposed difficulties of Scripture plain, in measuring by their finite rule that which is inspired and that which is not inspired, had better cover their faces… When men, in their finite judgment, find it necessary to go into an examination of scriptures to define that which is inspired and that which is not, they have stepped before Jesus to show Him a better way than He has led us… Brethren, let not a mind or hand be engaged in criticizing the Bible. It is a work that Satan delights to have any of you do, but it is not the work the Lord has pointed out for you to do.

Men should let God take care of His own Book, His living oracles, as He has done for ages. They begin to question some parts of revelation, and pick flaws in the apparent inconsistencies of this statement and that statement. Beginning at Genesis, they give up that which they deem questionable, and their minds lead on, for Satan will lead to any length they may follow in their criticism, and they see something to doubt in the whole Scriptures. Their faculties of criticism become sharpened by exercise, and they can rest on nothing with a certainty (1SM 17-18, emphasis supplied).

Question 30

Q

In elaborating on the skewed “inner predisposition” of distance and distortion, Hasel states the following:

Rather than being able to see a unity in Scripture, the Bible and its message are fragmented when __(?)_\_applies __(?)_\_ to the task of interpreting Scripture, resulting in a loss of biblical authority. In such a case, authority is shifted to the interpreter, who chooses __(?)_\_.

Answer

A

In elaborating on the skewed “inner predisposition” of distance and distortion, Hasel states the following:

Rather than being able to see a unity in Scripture, the Bible and its message are fragmented when fallen human reason applies foreign and hostile presuppositions to the task of interpreting Scripture, resulting in a loss of biblical authority. In such a case, authority is shifted to the interpreter, who chooses which voice he or she will listen to among the plurality of voices.

Question 31

Q

In elaborating on the skewed “inner predisposition” of distance and distortion, Hasel states the following:

…fallen human reason also can introduce distortion through the reinterpretation of Scripture by means of “fine-sounding arguments” (__(?)_\_; cf. __(?)_\_; __(?)_\_) that, nevertheless, deceive. For instance, “The contention that __(?)_\_ leads to distortion, meaning the truth of Scripture will be interpreted as __(?)_\_rather than as __(?)_\_.” [Footnote: William J. Larkin, Jr., Culture and Biblical Hermeneutics: Interpreting and Applying the Authoritative Word in a Relativistic Age (1988)]

Answer

A

In elaborating on the skewed “inner predisposition” of distance and distortion, Hasel states the following:

…fallen human reason also can introduce distortion through the reinterpretation of Scripture by means of “fine-sounding arguments” (Col 2:4; cf. 2 Tim 4:3-4; 2 Pet 3:16) that, nevertheless, deceive. For instance, “The contention that one cannot know absolute truth leads to distortion, meaning the truth of Scripture will be interpreted as personal rather than as factual information that corresponds to reality.” [Footnote: William J. Larkin, Jr., Culture and Biblical Hermeneutics: Interpreting and Applying the Authoritative Word in a Relativistic Age (1988)]

Question 32

Q

In elaborating on the skewed “inner predisposition” of distance and distortion, Hasel states the following:

Distortion also can take place when the current concerns of the interpreter do not correspond with __(?)_\_and the interpreter asks questions __(?)_\_ or __(?)_\_the interpreter is not prepared to accept. Scripture tells us that sin blinds us to God’s truth (__(?)_\_; __(?)_\_). This means that __(?)_\_.

Answer

A

In elaborating on the skewed “inner predisposition” of distance and distortion, Hasel states the following:

Distortion also can take place when the current concerns of the interpreter do not correspond with the concerns of the text and the interpreter asks questions the text cannot answer or the text is giving answers the interpreter is not prepared to accept. Scripture tells us that sin blinds us to God’s truth (Rom 1; 1 Cor 1-2). This means that sin keeps the interpreter from acknowledging warranted conclusions.

Question 33

Q

In elaborating on the skewed “inner predisposition” of disobedience, Hasel states the following:

Disobedience, __(?)_\_, also negatively affects our ability to understand Scripture correctly. Disobedience goes with pride and is sin. Deliberate sin is an effective barrier to knowing God’s truth (__(?)_\_). By refusing to admit that we need to learn new things from God’s Word, we __(?)_\_. A persistent opposition to, and rejection of, God’s revealed truth leads to __(?)_\_.

Answer

A

In elaborating on the skewed “inner predisposition” of disobedience, Hasel states the following:

Disobedience, the unwillingness to follow God’s revealed will, also negatively affects our ability to understand Scripture correctly. Disobedience goes with pride and is sin. Deliberate sin is an effective barrier to knowing God’s truth (Ps 66:18). By refusing to admit that we need to learn new things from God’s Word, we resist spiritual truths and become insensitive to them. A persistent opposition to, and rejection of, God’s revealed truth leads to a point in which the disobedient person is unable to hear properly and understand the Word of God.

Question 34

Q

Precisely because God __(?)_\_and __(?)_\_, the approach to the study of Scripture on any other terms than __(?)_\_is to come to God with a wrong attitude. We need a disposition of mind and of heart that leads to understanding. This is not simply gained through __(?)_\_.

Answer

A

Precisely because God meets us in Scripture and meets us there for a specific purpose, the approach to the study of Scripture on any other terms than those delineated in God’s Word is to come to God with a wrong attitude. We need a disposition of mind and of heart that leads to understanding. This is not simply gained through certain exegetical techniques.

Question 35

Q

In a section entitled “Necessary Attitudes and Presuppositions for the Interpretation of Scripture,” Hasel identifies the following specific categories:

__(?)_\_. __(?)_\_. __(?)_\_. __(?)_\_. __(?)_\_. __(?)_\_.

Answer

A

In a section entitled “Necessary Attitudes and Presuppositions for the Interpretation of Scripture,” Hasel identifies the following specific categories:

Openness and Honesty. Faith. Humility. Obedience. Love. Prayer.

Question 36

Q

Elaborating on openness and honesty as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes that “one of the foundational attitudes necessary for an adequate understanding of the biblical message is an open mind-set imbued with a willingness to learn, a mind-set __(?)_\_. In the words of Ellen G. White:

‘In your study of the word, lay at the door of investigation __(?)_\_and __(?)_\_. You will never reach the truth if __(?)_\_. If as you read, conviction comes, and you see that your cherished opinions are not in harmony with the word, do not try to __(?)_\_. __(?)_\_ (MYP 260).

Without such honesty and openness, __(?)_\_. Honesty aims at the motives with which the interpreter approaches the biblical text and also includes an openness to use the proper methods for interpretation.

Answer

A

Elaborating on openness and honesty as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes that “one of the foundational attitudes necessary for an adequate understanding of the biblical message is an open mind-set imbued with a willingness to learn, a mind-set receptive to the message and content being studied. In the words of Ellen G. White:

‘In your study of the word, lay at the door of investigation your preconceived opinions and your hereditary and cultivated ideas. You will never reach the truth if you study the Scriptures to vindicate your own ideas. If as you read, conviction comes, and you see that your cherished opinions are not in harmony with the word, do not try to make the word fit these opinions. Make your opinions fit the word (MYP 260).

Without such honesty and openness, no change or correction is possible in terms of one’s pre-understanding. Honesty aims at the motives with which the interpreter approaches the biblical text and also includes an openness to use the proper methods for interpretation.

Question 37

Q

Elaborating on openness and honesty as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes that “the ideal starting point is an open mind, not an empty mind. No one comes to Scripture with an empty head. But the interpreter has to approach the biblical text __(?)_\_. __(?)_\_, one has to __(?)_\_. God tests the heart and is “pleased with integrity” (1 Chron 29:17; Prov 2:7, NAB).

Answer

A

Elaborating on openness and honesty as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes that “the ideal starting point is an open mind, not an empty mind. No one comes to Scripture with an empty head. But the interpreter has to approach the biblical text with a willingness to open his fundamental convictions to the transforming power of God’s Holy Spirit, who is working with and through the written Word. Consciously, one has to allow the Bible to shape and transform one’s pre-understanding. God tests the heart and is “pleased with integrity” (1 Chron 29:17; Prov 2:7, NAB).

Question 38

Q

Elaborating on openness and honesty as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes the following:

The promise is given in Scripture that __(?)_\_(John 7:17). This honesty opens up the possibility of __(?)_\_.

This willingness to learn from God’s Word enables the interpreter to enter a process of understanding that can be likened to a hermeneutical spiral. It leads first from __(?)_\_to __(?)_\_, then to __(?)_\_, leading to __(?)_\_. Thus, the biblical interpreter who is willing to ascribe to the word of Scripture the fundamental primacy for the proper meaning of the biblical message is able to grow continually in his or her understanding of that message.

Answer

A

Elaborating on openness and honesty as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes the following:

The promise is given in Scripture that anyone willing to do God’s will shall know whether the teachings come from God or not (John 7:17). This honesty opens up the possibility of overcoming the subjectivity of man by letting God Speak to the interpreter in and through the text of Scripture.

This willingness to learn from God’s Word enables the interpreter to enter a process of understanding that can be likened to a hermeneutical spiral. It leads first from a recognition of biblical ideas to an acceptance of those ideas, then to a closer and more adequate perception of the subject matter of the Bible, leading to a new investigation and deeper understanding. Thus, the biblical interpreter who is willing to ascribe to the word of Scripture the fundamental primacy for the proper meaning of the biblical message is able to grow continually in his or her understanding of that message.

Question 39

Q

Elaborating on faith as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes the following:

Without faith it is impossible to __(?)_\_(Heb 11:6). Already the apostle Paul affirmed that a true understanding of Holy Scripture is possible only __(?)_\_ (1 Cor 2:14), who __(?)_\_(Eph 1:18). It is faith that opens up the spiritual truths of God’s Word to the reader. While Scripture can be read just like any other book, it cannot __(?)_\_ without faith, for the subject matter of the Bible, God, is __(?)_\_. Knowing and understanding in the biblical sense involve much more than just __(?)_\_. They also encompass __(?)_\_that includes __(?)_\_. Faith is __(?)_\_from which __(?)_\_.

Answer

A

Elaborating on faith as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes the following:

Without faith it is impossible to please God (Heb 11:6). Already the apostle Paul affirmed that a true understanding of Holy Scripture is possible only through the Holy Spirit (1 Cor 2:14), who enlightens our understanding in order that we may know (Eph 1:18). It is faith that opens up the spiritual truths of God’s Word to the reader. While Scripture can be read just like any other book, it cannot be understood correctly in the biblical sense without faith, for the subject matter of the Bible, God, is available only to the believer. Knowing and understanding in the biblical sense involve much more than just an intellectual recognition. They also encompass a relational and communicative dimension that includes the involvement of the whole person in the act of knowing. Faith is the place from which knowing is possible.

Question 40

Q

Elaborating on faith as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes the following:

The person who tries to read the Bible just like any other book does not __(?)_\_. The interpretation of Scripture does not __(?)_\_ in examining __(?)_\_. A reading of Holy Scripture has to __(?)_\_. And this is possible only from __(?)_\_. Without faith __(?)_\_.

Answer

A

Elaborating on faith as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes the following:

The person who tries to read the Bible just like any other book does not do justice to its divine-human nature. The interpretation of Scripture does not reach its goal in examining only its human dimension. A reading of Holy Scripture has to aim at an interpretation in which God, the author of Scripture, is being acknowledged and heard. And this is possible only from an attitude of faith. Without faith no growth in human knowledge is possible.

Question 41

Q

Elaborating on faith as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes the following:

Jesus Himself __(?)_\_(John 10:35). He __(?)_\_ (Luke 24:44) and __(?)_\_(Matt 4:4). He did not doubt __(?)_\_; instead He __(?)_\_(Matt 4:6-7). After His resurrection, Jesus chided the disciples on the road to Emmaus for being foolish and “slow of heart to believe all that the prophets have spoken!” (__(?)_\_). Lack of faith leads to __(?)_\_.

Answer

A

Elaborating on faith as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes the following:

Jesus Himself displayed complete trust in Scripture (John 10:35). He accepted the OT canon (Luke 24:44) and acknowledged Scripture as the authoritative norm for our lives (Matt 4:4). He did not doubt Scripture; instead He relied on Scripture as a trustworthy word to defeat Satan (Matt 4:6-7). After His resurrection, Jesus chided the disciples on the road to Emmaus for being foolish and “slow of heart to believe all that the prophets have spoken!” (Luke 24:25). Lack of faith leads to a deficient understanding of Scripture.

Question 42

Q

Elaborating on humility as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes the following:

One of the most important presuppositions for the knowledge of truth is humility. The attitude of humility __(?)_\_. Through humility __(?)_\_, namely __(?)_\_that __(?)_\_, that __(?)_\_. Instead, the interpreter is __(?)_\_. For “__(?)_\_” (Jas 4:6).

Answer

A

Elaborating on humility as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes the following:

One of the most important presuppositions for the knowledge of truth is humility. The attitude of humility expresses the willingness and modesty to submit one’s beliefs to a higher authority. Through humility the highest and deepest knowledge of God is gained, namely an awareness that one is dependent upon God to gain true knowledge, that man is not the final measure of everything. Instead, the interpreter is open to be led and to be taught by the Holy Spirit. For “God opposes the proud but gives grace to the humble” (Jas 4:6).

Question 43

Q

Elaborating on humility as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes the following:

Humility expresses the unassuming insight that God and His Word are __(?)_\_and __(?)_\_. There is always more light to break forth from God’s Word. This __(?)_\_ of human reason to the higher authority of God’s Word is expressed in these words:

God desires man to exercise his reasoning powers… yet we are to beware of __(?)_\_, which is __(?)_\_… When we come to the Bible, reason must __(?)_\_, and heart and intellect must __(?)_\_ (SC 109-110).

Answer

A

Elaborating on humility as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes the following:

Humility expresses the unassuming insight that God and His Word are greater than our human reason and greater than our current understanding. There is always more light to break forth from God’s Word. This subordination of human reason to the higher authority of God’s Word is expressed in these words:

God desires man to exercise his reasoning powers… yet we are to beware of deifying reason, which is subject to the infirmity of humanity… When we come to the Bible, reason must acknowledge an authority superior to itself, and heart and intellect must bow to the great I AM (SC 109-110).

Question 44

Q

Elaborating on humility as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes the following:

Whoever wants to understand the Bible, and through the Bible, even God, the world, and oneself has to __(?)_\_.

Answer

A

Elaborating on humility as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes the following:

Whoever wants to understand the Bible, and through the Bible, even God, the world, and oneself has to allow Scripture to be given normative priority over one’s own experiences and assessments.

Question 45

Q

Elaborating on obedience as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes the following:

Obedience is the path to deeper understanding. It reflects a biblical principle that as we respond to the light we have more light is given (cf. __(?)_\_; __(?)_\_; __(?)_\_). In interpreting Scripture “it is not enough to have mastered an eight-step exegetical technique; it is equally a matter of one’s spirituality. Biblical interpreters have to be willing apprentices, students who are willing to live as well as to look ‘__(?)_\_,’ according to __(?)_\_.” For the true end of our hermeneutical task is __(?)_\_.

[Footnote: Kevin Vanhoozer, “The Voice and the Actor; A Dramatic Proposal about the Ministry and Minstrelsy of Theology,” in Evangelical Futures: A Conversation on Theological Method, ed. John G. Stackhouse, Jr. (2000), p. 85.]

Answer

A

Elaborating on obedience as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes the following:

Obedience is the path to deeper understanding. It reflects a biblical principle that as we respond to the light we have more light is given (cf. Ps 119:100; Acts 5:32; 1 John 2:3). In interpreting Scripture “it is not enough to have mastered an eight-step exegetical technique; it is equally a matter of one’s spirituality. Biblical interpreters have to be willing apprentices, students who are willing to live as well as to look ‘along the text,’ according to the Scriptures.” For the true end of our hermeneutical task is a devoted life.

[Footnote: Kevin Vanhoozer, “The Voice and the Actor; A Dramatic Proposal about the Ministry and Minstrelsy of Theology,” in Evangelical Futures: A Conversation on Theological Method, ed. John G. Stackhouse, Jr. (2000), p. 85.]

Question 46

Q

Elaborating on obedience as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes the following:

Biblical understanding is never __(?)_\_and __(?)_\_. It is understanding __(?)_\_. Thus biblical understanding ultimately involves __(?)_\_. It means __(?)_\_; such understanding is a gift of God (__(?)_\_; __(?)_\_).

Answer

A

Elaborating on obedience as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes the following:

Biblical understanding is never abstract and theoretical. It is understanding the will and work of the living God, who constantly seeks to change us more fully into His likeness. Thus biblical understanding ultimately involves God’s claim on, and purpose for, our lives in light of all that He has revealed to us. It means knowing and doing God’s truth; such understanding is a gift of God (Eph 3:16-19; Phil 3:15-16).

Question 47

Q

Elaborating on love as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes the following:

The supreme requirement for understanding the biblical message is __(?)_\_. It is an undisputed fact that to really know and appreciate something __(?)_\_. It is the virtue of __(?)_\_, __(?)_\_, and __(?)_\_that will open up the treasure house of God’s Word to the reader. One cannot __(?)_\_ and __(?)_\_.

Answer

A

Elaborating on love as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes the following:

The supreme requirement for understanding the biblical message is sympathy with its subject matter. It is an undisputed fact that to really know and appreciate something you need to love it. It is the virtue of love, faith, and obedience that will open up the treasure house of God’s Word to the reader. One cannot love God wholeheartedly and criticize His revelation from a distance.

Question 48

Q

Elaborating on prayer as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes the following:

…prayer leads the interpreter to __(?)_\_. When Daniel prayed, he was granted understanding and insight (__(?)_\_; __(?)_\_). In __(?)_\_ we read, “Open my eyes that I may see wonderful things in your law.” By praying, we __(?)_\_.

Answer

A

Elaborating on prayer as part of “necessary attitudes and presuppositions for the interpretation of scripture,” Hasel writes the following:

…prayer leads the interpreter to explore the Bible from a different perspective. When Daniel prayed, he was granted understanding and insight (Dan 2:18-19; 6:10). In Psalm 119:18 we read, “Open my eyes that I may see wonderful things in your law.” By praying, we acknowledge the need for God’s Holy Spirit to help us understand what He has inspired.

Question 49

Q

We can never hope to understand God’s written Word correctly if we treat it like any other book. The principles of our Bible study must then be consistent with the principles that govern our whole relationship with God. [Footnote: David Cupples, The Devotional Life of a Theological Student (1987), p. 10.] This means that __(?)_\_.

Answer

A

We can never hope to understand God’s written Word correctly if we treat it like any other book. The principles of our Bible study must then be consistent with the principles that govern our whole relationship with God. [Footnote: David Cupples, The Devotional Life of a Theological Student (1987), p. 10.] This means that our study of Scripture should be both academic and devotional, involving mind and heart in the search to uncover the true meaning of the text.

Question 50

Q

From their very beginning Adventist believers have considered themselves as __(?)_\_, literally as __(?)_\_ in the full tradition of __(?)_\_. [Footnote: In 1847, several years before the Seventh-day Adventist church was formally organized in 1863, James White felt it necessary to state publicly his allegiance to __(?)_\_ when he wrote: “The Bible is __(?)_\_. It is __(?)_\_” (James White, A Word to the Little Flock, 1847), p. 13. In similar fashion Ellen G. White has stated that “In our time… there is need of a return to __(?)_\_” (GC [1888] 204-205, emphasis supplied).]

Answer

A

From their very beginning Adventist believers have considered themselves as people of the Book, literally as Bible-believing Christians in the full tradition of the Reformers of the sixteenth century. [Footnote: In 1847, several years before the Seventh-day Adventist church was formally organized in 1863, James White felt it necessary to state publicly his allegiance to the historic Protestant principle on religious authority when he wrote: “The Bible is a perfect, and complete revelation. It is our only rule of faith and practice” (James White, A Word to the Little Flock, 1847), p. 13. In similar fashion Ellen G. White has stated that “In our time… there is need of a return to the great Protestant principle—the Bible, and the Bible only, as the rule of faith and duty” (GC [1888] 204-205, emphasis supplied).]

Question 51

Q

Seventh-day Adventists acknowledge that for a correct interpretation of Scripture __(?)_\_(1 Cor 4:6). Hence, they affirm the scriptural principle summarized in the Reformation slogan: __(?)_\_. This appeal acknowledges __(?)_\_.

Answer

A

Seventh-day Adventists acknowledge that for a correct interpretation of Scripture the Scripture itself is foundational (1 Cor 4:6). Hence, they affirm the scriptural principle summarized in the Reformation slogan: sola scriptura—by Scripture alone. This appeal acknowledges the unique authority of Scripture.

Question 52

Q

Scripture alone is __(?)_\_(norma normans). Other authorities such as religious experience, human reason, and tradition are __(?)_\_ (they are __(?)_\_, norma normata). In fact, the sola scriptura principle was intended to __(?)_\_.

Answer

A

Scripture alone is the ruling norm (norma normans). Other authorities such as religious experience, human reason, and tradition are ruled by Scripture (they are ruled norms, norma normata). In fact, the sola scriptura principle was intended to safeguard the authority of Scripture from dependence upon other sources, such as the church, and precluded the possibility that the standard of its interpretation could come from outside.

Question 53

Q

One hermeneutical characteristic of the sola scriptura principle is __(?)_\_. It is not __(?)_\_, __(?)_\_, or __(?)_\_, __(?)_\_, or __(?)_\_ that is the source and norm for interpreting Scripture. __(?)_\_ is the key that unlocks Scripture.

To understand sola scriptura, in this sense, does not exclude __(?)_\_or __(?)_\_. To maintain that __(?)_\_does not negate the insight from other fields of study, such as biblical archaeology, anthropology, sociology, or history, which __(?)_\_, contributing to __(?)_\_. Nor does it exclude __(?)_\_ in the task of interpretation, such as biblical lexicons, dictionaries, concordances, and other books and commentaries. However, in the proper interpretation of the Bible, __(?)_\_has priority over all other aspects, sciences, and secondary helps. Other viewpoints have to be carefully evaluated from the standpoint of __(?)_\_.

Answer

A

One hermeneutical characteristic of the sola scriptura principle is its self-interpretation. It is not tradition, human reason, or religious experience, culture, or the verdict of scholars and leaders that is the source and norm for interpreting Scripture. Scripture alone is the key that unlocks Scripture.

To understand sola scriptura, in this sense, does not exclude the reality of cultural influences or the reality of religious experience. To maintain that scripture interprets scripture does not negate the insight from other fields of study, such as biblical archaeology, anthropology, sociology, or history, which may illumine some biblical aspects and the background of scriptural passages, contributing to a better understanding of the meaning of the biblical text. Nor does it exclude the help of other resources in the task of interpretation, such as biblical lexicons, dictionaries, concordances, and other books and commentaries. However, in the proper interpretation of the Bible, the text of Scripture has priority over all other aspects, sciences, and secondary helps. Other viewpoints have to be carefully evaluated from the standpoint of Scripture as a whole.

Question 54

Q

One hermeneutical characteristic of the sola scriptura principle is __(?)_\_. It is not __(?)_\_, __(?)_\_, or __(?)_\_, __(?)_\_, or __(?)_\_ that is the source and norm for interpreting Scripture. __(?)_\_ is the key that unlocks Scripture.

To understand sola scriptura, in this sense, does not exclude the reality of cultural influences or the reality of religious experience…

Neither does the principle of __(?)_\_negate the community of faith or human reason. When Luther maintained the principle of sola scriptura, he was not suggesting that __(?)_\_. Rather, he was arguing a case of __(?)_\_. In other words, __(?)_\_.

Answer

A

One hermeneutical characteristic of the sola scriptura principle is its self-interpretation. It is not tradition, human reason, or religious experience, culture, or the verdict of scholars and leaders that is the source and norm for interpreting Scripture. Scripture alone is the key that unlocks Scripture.

To understand sola scriptura, in this sense, does not exclude the reality of cultural influences or the reality of religious experience…

Neither does the principle of scripture interpreting scripture negate the community of faith or human reason. When Luther maintained the principle of sola scriptura, he was not suggesting that the tradition of the church was without value. Rather, he was arguing a case of relative clarity and weight. In other words, if a conflict arises in the interpretation of faith, then Scripture carries the authority that transcends and judges any of the church’s traditions.

Question 55

Q

On the road to Emmaus, Jesus upheld the principle that __(?)_\_. “Beginning with Moses and all the Prophets, He explained to His disciples what was said in all the Scriptures concerning himself” (Luke 24:27). Later that night, Jesus again __(?)_\_ when He made it clear to the disciples that everything written about Him “in the Law of Moses, the Prophets and the Psalms” (Luke 24:44) must be fulfilled. For Jesus, __(?)_\_.

Answer

A

On the road to Emmaus, Jesus upheld the principle that Scripture is its own interpreter. “Beginning with Moses and all the Prophets, He explained to His disciples what was said in all the Scriptures concerning himself” (Luke 24:27). Later that night, Jesus again pointed to Scripture when He made it clear to the disciples that everything written about Him “in the Law of Moses, the Prophets and the Psalms” (Luke 24:44) must be fulfilled. For Jesus, Scripture was the authoritative source whereby we can discriminate between right and wrong.

Question 56

Q

To speak of Scripture as its own interpreter implies the corollary of the sufficiency of Scripture. Scripture is sufficient as __(?)_\_. It is sufficient __(?)_\_ (2 Tim 3:15). It is __(?)_\_(Isa 8:20; John 17:17; Heb 4:12). To know God and His will we need __(?)_\_. The intrinsic authority of __(?)_\_as the source of __(?)_\_ rests in __(?)_\_. However, this __(?)_\_ is recognized for what it is only __(?)_\_.

Answer

A

To speak of Scripture as its own interpreter implies the corollary of the sufficiency of Scripture. Scripture is sufficient as the unerring guide to divine truth. It is sufficient to make one wise unto salvation (2 Tim 3:15). It is the sole standard by which all doctrine and experience must be tested (Isa 8:20; John 17:17; Heb 4:12). To know God and His will we need no other source save Scripture alone. The intrinsic authority of Scripture as the source of its own exposition rests in its character as the inspired Word of God. However, this divine authority is recognized for what it is only as the Holy Spirit illumines the mind.

Question 57

Q

Another foundational principle of biblical interpretation included in the sola scriptura principle is the analogy of faith, or the analogy (or harmony) of Scripture. [See: Richard M. Davidson’s “Biblical Interpretation,” in Handbook of Seventh-day Adventist Theology (2000)] The Scripture itself claims that “__(?)_\_” (2 Tim 3:16), that “__(?)_\_,” and that “__(?)_\_” (2 Pet 1:20-21). With God as its ultimate author and being inspired by the Holy Spirit, we can assume a fundamental unity and harmony among its various parts.

Answer

A

Another foundational principle of biblical interpretation included in the sola scriptura principle is the analogy of faith, or the analogy (or harmony) of Scripture. [See: Richard M. Davidson’s “Biblical Interpretation,” in Handbook of Seventh-day Adventist Theology (2000)] The Scripture itself claims that “all Scripture is God-breathed” (2 Tim 3:16), that “no prophecy of Scripture came about by the prophet’s own interpretation,” and that “men spoke from God as they were carried along by the Holy Spirit” (2 Pet 1:20-21). With God as its ultimate author and being inspired by the Holy Spirit, we can assume a fundamental unity and harmony among its various parts.

Question 58

Q

Only on the basis of __(?)_\_can Scripture function as its own interpreter. Only then is it possible to come up with __(?)_\_. If there is no __(?)_\_in Scripture one looks in vain for __(?)_\_. Without __(?)_\_the church has no means to __(?)_\_ and to __(?)_\_. It has no basis to __(?)_\_ or to __(?)_\_. Scripture would lose __(?)_\_.

Answer

A

Only on the basis of its unity can Scripture function as its own interpreter. Only then is it possible to come up with a harmony in doctrine and teaching. If there is no overarching unity in Scripture one looks in vain for a normative teaching of Scripture on any given issue. Without the unity of Scripture the church has no means to distinguish truth from error and to repudiate heresy. It has no basis to apply disciplinary measures or to correct deviations from God’s truth. Scripture would lose its convincing and liberating power.

Question 59

Q

The NT writers… testify to __(?)_\_and __(?)_\_. This becomes obvious when they support their point by quoting several OT sources as of __(?)_\_. [Footnote: Richard M. Davidson has pointed out that “for example, in Romans 3:10-18 we have scriptural citations from Ecclesiastes (7:20), Psalms (14:2, 3; 5:10; 10:7), and Isaiah (59:7-8). Scripture is regarded as __(?)_\_” (Davidson, p. 64).] This indicates that different Bible writers __(?)_\_, thus __(?)_\_. God never __(?)_\_.

Answer

A

The NT writers… testify to a high view of Scripture and assume its unity. This becomes obvious when they support their point by quoting several OT sources as of equal and harmonious weight. [Footnote: Richard M. Davidson has pointed out that “for example, in Romans 3:10-18 we have scriptural citations from Ecclesiastes (7:20), Psalms (14:2, 3; 5:10; 10:7), and Isaiah (59:7-8). Scripture is regarded as an inseparable, coherent whole” (Davidson, p. 64).] This indicates that different Bible writers provide different emphases on the same event or topic, thus contributing to a rich and multifaceted expression of divine truth in which all the doctrines of the Bible will cohere to one other. God never contradicts Himself.

Question 60

Q

The unity of Scripture includes the concept of tota scriptura (all of Scripture). In order to learn what Scripture has to say on any given subject we must __(?)_\_. To gain a comprehensive, complete understanding of what God wants to say in the Bible it is not enough to __(?)_\_. This means that “the two Testaments have __(?)_\_in which __(?)_\_… Neither Testament __(?)_\_, although the later revelation __(?)_\_.” [See: Richard M. Davidson’s “Biblical Interpretation,” in Handbook of Seventh-day Adventist Theology (2000).] The best example for this trust in Scripture appears among __(?)_\_, who “were of more noble character than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true” (Acts 17:11).

Answer

A

The unity of Scripture includes the concept of tota scriptura (all of Scripture). In order to learn what Scripture has to say on any given subject we must consider all that is stated by Scripture. To gain a comprehensive, complete understanding of what God wants to say in the Bible it is not enough to pick out one statement to the neglect of other statements on the same question. This means that “the two Testaments have a reciprocal relationship in which they mutually illuminate each other… Neither Testament is superseded by the other, although the later revelation is tested by the former.” [See: Richard M. Davidson’s “Biblical Interpretation,” in Handbook of Seventh-day Adventist Theology (2000).] The best example for this trust in Scripture appears among the Berean Christians, who “were of more noble character than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true” (Acts 17:11).

Question 61

Q

…Jesus pointed out how __(?)_\_. “These are the Scriptures that testify about me” (John 5:39). From passages such as 1 Timothy 5:18, in which Paul juxtaposes a statement of Jesus with a quotation from the OT or 2 Peter 3:15-16, in which Peter appears to recognize Paul’s letters as Scripture, it is clear that __(?)_\_. [Footnote: Peter M. van Bemmelen, p. 37.]

Answer

A

…Jesus pointed out how the OT sheds light on the NT. “These are the Scriptures that testify about me” (John 5:39). From passages such as 1 Timothy 5:18, in which Paul juxtaposes a statement of Jesus with a quotation from the OT or 2 Peter 3:15-16, in which Peter appears to recognize Paul’s letters as Scripture, it is clear that already in NT times the apostolic writings were being accepted as being part of Holy Scripture, together with the OT. [Footnote: Peter M. van Bemmelen, p. 37.]

Question 62

Q

…to use Scripture as its own interpreter does not mean __(?)_\_. Rather, “since the Scriptures ultimately have __(?)_\_, it is crucial to __(?)_\_in order to be able to __(?)_\_,” [See: Richard M. Davidson’s “Biblical Interpretation,” in Handbook of Seventh-day Adventist Theology (2000)] taking into consideration __(?)_\_.

Answer

A

…to use Scripture as its own interpreter does not mean indiscriminately stringing together various passages of Scripture in a loose “proof-text” fashion without regard for the context of each passage. Rather, “since the Scriptures ultimately have a single divine Author, it is crucial to gather all that is written on a particular topic in order to be able to consider all the contours of the topic,” [See: Richard M. Davidson’s “Biblical Interpretation,” in Handbook of Seventh-day Adventist Theology (2000)] taking into consideration the literary, as well as the historical, context of a passage.

Question 63

Q

A careful interpreter will take into consideration __(?)_\_; __(?)_\_, as well as __(?)_\_. In comparing scripture with scripture it is important to __(?)_\_, if possible __(?)_\_or at least with __(?)_\_.

Answer

A

A careful interpreter will take into consideration the immediate context before and after the passage under investigation; the context of the biblical book in which the passage is found, as well as the larger context of all the Bible. In comparing scripture with scripture it is important to study the Bible thoroughly, if possible in its original languages or at least with an appropriate Bible translation faithful to the meaning contained in the original Hebrew and Greek.

Question 64

Q

The appeal to Scripture alone makes little sense if the texts are unclear as to their meaning. The message of the Bible is sufficiently clear to be understood by __(?)_\_. And yet, the content of Scripture gives __(?)_\_ ample opportunity to grow in knowledge and to deepen an understanding of God and His revealed will.

Answer

A

The appeal to Scripture alone makes little sense if the texts are unclear as to their meaning. The message of the Bible is sufficiently clear to be understood by children and by adults alike. And yet, the content of Scripture gives even the most learned person ample opportunity to grow in knowledge and to deepen an understanding of God and His revealed will.

Answer 65

A

The truth of the clarity of Scripture has been recognized by many Christians in the Reformation tradition. The Bible repeatedly reminds us of its own clarity. Scripture can be understood not only by theologians, scholars, or priests, but by all believers. The biblical testimony encourages readers to study the Bible for themselves because they are able to understand God’s message to them (cf. Deut 6:6-7; Ps 19:7; 119:130; Isa 34:16; Luke 1:3-4; Acts 17:11; Rom 10:17; Rev 1:3).

Answer 66

A

The consistent example of the Bible writers shows that the Scriptures are to be taken in their plain, normal, literal sense, unless a clear and obvious figure is intended or a symbolic passage is employed. [See: Richard M. Davidson’s “Biblical Interpretation,” in Handbook of Seventh-day Adventist Theology (2000)… This also applies to parables. They are stories that illustrate spiritual truths. Even though the details regarding people, events, times, and places in the parables may not be actually historical, the spiritual truths they convey are literal and real.] The clarity of Scripture assumes the priesthood of all believers rather than restricting the interpretation of Scripture to a select few, the clerical priesthood, or the “community” of trained scholars. This means that the study of Scripture itself, rather than secondary sources and commentaries about Scripture, is to hold priority.

Answer 67

A

The clarity of Scripture pertains to the language, sense, and words of Scripture. One hermeneutical consequence of this can be seen in the value of mastering the original languages of Scripture (Hebrew, Aramaic, and Greek), wherever possible, in order to grasp more fully the meaning of the original biblical words. While it is possible to study the Bible by comparing scripture with scripture, in translations many biblical idioms or figures of speech can be lost easily in the process of translation. {Footnote: A standard work on this topic is still E. W. Bullinger, Figures of Speech Used in the Bible (Grand Rapids, MI: Baker Book House, 1995, [originally 1898]…}

Answer 68

A

In order to find out how a word or concept is used in Scripture and what connotations are associated with this word or concept it is indispensable to compare carefully scripture with scripture. This can be done best in the original languages. If a translation needs to be used, a formal translation is to be preferred to a dynamic translation or paraphrase. [Cf. Gerhard F. Hasel, pp. 100-105, on the differences of those translations.] This does not mean that all Bible translations should be quite literal, for even dynamic translations or paraphrases may be suitable for different needs and situations. However, there is certainly an important place for more literal translations that do less interpretation for the readers and thereby enable them to do more interpretation for themselves, thus making them less dependent on the translator.

Answer 69

A

While there are mysteries of faith in the Scriptures that can be understood sufficiently to be accepted by faith, this does not mean that we will understand everything exhaustively and completely. Furthermore, to speak of the clarity of Scripture does not mean that there are no passages that will be difficult to understand for the reader (2 Pet 3:16). Often we do not have sufficient knowledge of all the facts involved to gain a clear understanding of some passages of Scripture. Sometimes the difficulty of correctly understanding is perhaps not so much a matter of a “darkness” of Scripture but of a darkening of our sinful and distorted mind.

Answer 70

A

The enlightened student of God’s Word will carefully compare one passage of Scripture with other passages, moving from clear and unambiguous statements to those that are more difficult to understand. One important hermeneutical principle derived from the clarity of Scripture is that difficult passages are not to be the starting point in any interpretation. One has to start from the larger context of clear scriptural statements of truth.

Answer 71

A

…Scripture enlightens our mind and understanding (Ps 119:105). While even unbelievers can read and intellectually understand the literal and historical sense of Scripture (the sensus literae), the illuminating Holy Spirit must be present so that the message will be perceived as true. Even the regenerate interpreter of Scripture needs the continual aid and enlightenment of the Spirit. Thus, the true significance of the message of Scripture can be understood only by minds enlightened by the Holy Spirit. Only in accepting the biblical message as true and following it obediently does true and full understanding take place.

Answer 72

A

It was Martin Luther, who, while affirming the authority of Scripture and heralding the sola scriptura principle, also proposed another hermeneutical principle that can be termed the “Christological principle.” [Footnote: It is Luther’s courage to emphasize Scripture alone as the authoritative norm by which every doctrine of the church is to be tested that seems to be what most impressed Ellen G. White about the great Protestant reformer. Ellen G. White clearly did not approve everything Martin Luther said or taught (cf. The Great Controversy, chapters 7 and 8, pp. 120-170, esp. pp. 139, 148-149).] This Christological principle has become responsible for a subtle, yet significant, shift in understanding the authority and the hermeneutics of the Bible…

Answer 73

A

Luther’s position on authority was closely connected to his understanding of the gospel. Apparently, for Luther it was Christ and the gospel of justification by faith alone to which Scripture attests that constituted the center of Scripture and ultimately its final authority. Here, Luther’s famous preface to the Epistle of James comes to mind in which he claims that whatever does not point to Christ or draws out Christ is not apostolic, even though Peter or Paul would teach it…

Answer 74

A

Luther’s position on authority was closely connected to his understanding of the gospel. Apparently, for Luther it was Christ and the gospel of justification by faith alone to which Scripture attests that constituted the center of Scripture and ultimately its final authority… [Subsequently,] whatever “drives home” Christ is apostolic, even if it comes from Judas, Annas, Pilate, or Herod. Therefore, for Luther the content of Scripture is Christ, and, from this fact, he seems repeatedly to assign its authority.

All Scripture revolves around Him as its authentic center. This “Christological concentration” can be seen as the decisive element in Luther’s interpretation and use of Scripture. [Footnote: Cf. Frank M. Hasel, Scripture in the Theologies of W. Pannenberg and D. G. Bloesch: An Investigation and Assessment of Its Origin, Nature, and Use (1996), pp. 44-46.] Thus, Luther actually contended not “for the primacy of Scripture in the strict sense, but for the primacy of the gospel to which Scripture attests and hence for the primacy of Scripture as the attestation to the gospel.” Luther valued the Bible, “because it is the cradle that holds Christ. For this reason, the gospel of justification by grace through faith served as Luther’s hermeneutical key to Scripture.” [Footnote: Stanley J. Grenz, Renewing the Center: Evangelical Theology in a Post-Theological Era (2000), pp. 57-58.]

Answer 75

A

According to Luther, Scripture must be understood in favor of Christ, not against Him. This means, as has been pointed out, that if a passage of Scripture seems to be in conflict with Luther’s Christ-centered interpretation, his interpretation becomes “gospel-centered criticism of Scripture.” [Cf. Paul Althaus, The Theology of Martin Luther trans. Robert C. Schultz (1966), p. 81.] Christ and Scripture can be set over against each other, because Luther ultimately ranked the personal Word (Christ), the spoken Word (Gospel), and the written Word (Scripture). This distinction and ranking leads to a canon within the canon, in which Christ becomes the hermeneutical key to the proper understanding of Scripture. Of course, this compromises the strength of the Scripture principle, in which Scripture is the sole source of its own exposition…

Answer 76

A

Citing Brian Gaybba’s, The Tradition: An Ecumenical Breakthrough? (1971) Hasel states that “if Scripture is interpreted either by a doctrinal center or by a tradition it is no longer Scripture that is interpreting itself—rather it is we who are interpreting Scripture by means of a doctrine or tradition, to which Scripture is, in practice, being subjected.” Thus, it is not surprising that Luther’s Christological method is “sharpened into a tool of theological criticism” in which the interpreter becomes the judge and stands above Scripture. [Footnote: Werner Georg Kümmel, The New Testament: The History of the Investigation of Its Problems, trans. S. McLean Gilmour and Howard C. Kee (1972), p. 24.]

Answer 77

A

[In contrast to Martin Luther’s “Christological principle,”] Ellen G. White did not mean to separate Christ from the Scriptures when she wrote “the sacrifice of Christ as an atonement for sin is the great truth around which all other truths cluster. In order to be rightly understood and appreciated, every truth in the Word of God, from Genesis to Revelation, must be studied in the light that streams from the cross of Calvary” (Ev 190). She was not proposing a theological center to function as a tool for theological criticism, a canon within the canon. Rather, “every truth in the Word of God, from Genesis to Revelation, is to be studied in the light that streams from the cross of Calvary” (Ev 190, emphasis supplied).

Thus Ellen G. White could affirm the centrality of certain biblical themes without denigrating other parts of Scripture as unimportant. For no man has the right to judge Scripture by selecting those passages that are deemed more important than others. All Scripture is given by inspiration and is therefore profitable to make us wise unto salvation (2 Tim 3:16).

Answer 78

A

“Do not let any living man come to you and begin to dissect God’s Word, telling what is revelation, what is inspiration and what is not, without a rebuke… We want no one to say, ‘This I will reject, and this will I receive,’ but we want to have implicit faith in the Bible as a whole and as it is” (Ellen G. White, 7BC 919, emphasis supplied, cf. COL 39; 1SM 17, 42, 245; 5T 700-701; 8T 319).

Answer 79

A

How are we then to see the relationship between Christ and Scripture? The living and speaking God of Scripture has chosen to reveal Himself through the Word. God also has seen fit to commit His spoken word through the biblical authors to the medium of writing, thus generating the Bible, the written Word of God.

It seems that one needs to believe Scripture before one can believe the Christ of Scripture. The Word-incarnate (Jesus Christ) cannot be separated from the Word-inscripturated (Holy Scripture). In fact, there exists a very close and intimate relationship between Christ and the Scriptures. [Footnote: The definitive study on Jesus’ understanding and use of Scripture is John Wenham, Christ and the Bible (1994).]

Answer 80

A

[Following his analysis on Luther’s “Christological principle” (and its purported shortcomings) Hasel argues that] it is undoubtedly true that Christ is central in the Scriptures. Christ Himself showed the disciples how Scripture pointed to Him (Luke 24:25-27). Scripture testifies about Christ (John 5:39). However, we have to distinguish carefully between a central theme or person in Scripture and postulating a theological center whereby other portions and statements of Scripture are relegated to a secondary or inferior status. A theological center that functions as a hermeneutical key leads only to a canon within the canon that does not do justice to the fullness, richness, and breadth of divine truth as we find it in all of Scripture.

We need to allow Scripture in its entirety (tota scriptura), in all its multifaceted voices and genres, to reveal the richness and depth of God’s wisdom to us. Only such a symphonic reading of the Bible, under the unifying guidance of the Holy Spirit, will be able to do justice to the multiplex phenomena of Scripture.

Answer 81

A

God sends the Holy Spirit to lead us to the Living Word (Jesus Christ) through the written Word (Holy Scripture). Scripture is central to our faith and devotion, because there is no other explicit witness to Jesus Christ. We have no other Christ than the one the biblical writers present to us. The Bible is the place in which God has told us about Himself. “Bowing to the living Lord entails submitting mind and heart to the written Word. Disciples individually and churches corporately stand under the authority of Scripture because they stand under the lordship of Christ, who rules by Scripture. This is not bibliolatry but Christianity in its most authentic form.”

[Footnote: James I. Packer, Truth and Power: The Place of Scripture in the Christian Life (1996), p. 40. The term “Bibliolatry” implies that the Bible is being turned into an idol. As Protestants we do not worship the paper and ink and the leather cover that goes to make up a Bible. We love this Book because of its message. Its very words are treasured in our hearts because we believe that God wanted to communicate His message through these words and that it is through these words that our sinful hearts are brought closer to the Lord Jesus Christ.]

Answer 82

A

The Spirit of Christ who indwells [within] Christians never leads them to doubt, criticize, go beyond, or fall short of Bible teachings. Instead, the Holy Spirit makes us appreciate the divine authority of Scripture. Sola scriptura without Christ is empty, but Christ without Scripture—whose son is He? Without Scripture we would not know Jesus as the Messianic Christ, and He could not be our Savior. Thus, our loyalty to the Bible is part of our loyalty to Christ. What is needed is not our human criticism of Scripture—not even in the name of Christ—but the critical examination of ourselves, the church, and all other areas by Scripture for which the biblical text alone is divinely fitted. Through this the Scriptures are allowed to be the controlling principle and final authority for theology, faith, and practice.

Answer 83

A

To affirm that Scripture is the sole final source for its own exposition is more than to uphold the primacy of Scripture. This is affirmed even by the Roman Catholic Church. [Cf. Catechism of the Catholic Church (1994), pp. 26-38.] However, in Roman Catholic dogma it is the church, and the church only, with its tradition, that claims the right to interpret Scripture authentically and authoritatively. Thus Scripture, even though it is the primary source for theology, is domesticated by the hermeneutical spectacles of the church and its tradition. This is what the Protestant Reformers protested against when they affirmed sola scriptura.

[Footnote: “‘The task of giving an authentic interpretation of the Word of God, whether in its written form or in the form of Tradition, has been entrusted to the living, teaching office of the church alone. Its authority in this matter is exercised in the name of Jesus Christ.’ [DV 10 § 2] This means that the task of interpretation has been entrusted to the bishops in communion with the successor of Peter, the Bishop of Rome” (Catechism of the Catholic Church, p. 27). “It is clear therefore that, in the supremely wise arrangement of God, sacred Tradition, Sacred Scripture, and the Magisterium of the church are so connected and associated that one of them cannot stand without the others” [DV 10 § 3] (ibid., p. 29).]

Answer 84

A

To opt merely for the primacy of Scripture, rather than for Scripture alone as the final norm and ultimate authority for faith and practice, is to part ways with the Protestant principle that Scripture alone is the final norm for theology and the sole source of its own interpretation. Protestantism claimed more than the superiority of Scripture over against other sources, or even its priority. It claimed that Scripture alone is the sole source of its own exposition. Otherwise Scripture no longer can be the final authority in theology nor can it be the place in which theological reflection originates and reaches its conclusions.

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Chapter 3: Presuppositions in the Interpretation of Scripture (Frank M. Hasel) Flashcards

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