by Marvin R. Wilson, Ph.D.
Shallow or Rotted Roots
Modern Christians study the Bible from a variety of different perspectives. Some read the Bible through denominational eyes. For example, they give preference to a Baptist or a Catholic or a Methodist or other denominationally approved theological perspective on Scripture. To be sure, different denominations are useful in highlighting certain emphases of the biblical text that otherwise might be muted or lost. When seeking to achieve an accurate understanding of the text, however, it is this writer’s conviction that one’s highest allegiance should not be to defend a particular denominational slant or perspective. Why? Every denomination has its blind spots and limitations. In addition, many denominations originally came into being to counteract error or to reform the perceived faulty teachings or omissions of other groups. Thus, some denominations may be somewhat theologically lopsided and not sufficiently nuanced as to reflect a healthy, well-rounded biblical perspective in their theological statements.
Other Christians may read or understand the Bible through the eyes of a favorite theologian, a particular Reformer or some prominent Christian writer or preacher. All thinking Christians, to be sure, will be influenced by the works or voices of those theologians they read and respect the most. It can be an exceedingly valuable experience to delve into the writings of various theological greats. The Augustines, Luthers, Calvins, Wesleys, Barths, and others certainly have an important place among the masters of theological literature and the history of Christian thought. However, we must always remember that every theologian — with no exception — is human and therefore fallible and subject to theological blind spots. Also, no theologian — as brilliant as he may be — has said it all. Thus a theologian may be limited in perspective and capability and may miss certain important nuances of scriptural teaching.
Still other Christians may approach the Bible through the lens of some overarching theological system or orientation. They may take a Covenantal or Dispensational approach to biblical interpretation. Their orientation may be strongly influenced by a fundamentalistic, existentialist, neo-orthodox, or other perspective. They may view the Bible through the eyes of process theology or liberation theology or other systems of thought. There is much to learn from many of the above points of view. However, if the Bible has system, it is preferable to discover that system inductively, from the phenomena of the biblical text, rather than trying deductively to impose a particular perspective or orientation on the Bible. The Word of God should not become a slave to any system. It is always preferable to shape system by Scripture rather than Scripture by system.
The above paragraphs raise a question: How deep do our roots as believers really go? Many Christians claim to be “biblical” Christians. Their understanding of the Christian faith, however, may in the end be shaped far more by a denominational creed, a Reformer, a church father, a theological system, or some other perspective than it is shaped by a personal grappling with the biblical text. Again, this is not to say the above perspectives are wrong in themselves. There is much that may be useful about each. They are limited, however, in what they can do. A preferable approach is to return whenever possible to the biblical text as the primary source. When the biblical Hebraic roots of the Christian faith are uncovered, we have a preventative against leaning too heavily on theological systems or denominational loyalties, or pitting personal preferences of one theologian over another. The goal of the biblical interpreter should not be to dismiss a priori all denominations, theologians, or theological systems of thought. Rather the goal should be to test these against the Hebraic context of Scripture, the main cultural background in which the Bible was written and from which the concepts of biblical theology arise. A biblical Christianity that does not reflect the influence of Israelite religion and Second Temple Judaism upon that faith may be defective and immediately suspect of being labeled “biblical.”
Irreconcilable Differences?
The history of Christian-Jewish relations reveals a very turbulent and rocky past. Bad attitudes often lead to bad language, and bad language frequently leads to bad actions. Throughout the centuries, each group has hurled stones at the other. In the Christian-Jewish encounter, faulty theology by some Christians has led to faulty behavior toward Jews. Paying no attention to Paul’s warning about boastfulness and arrogance (Rom. 11:18-20), certain professing Christians, in or nearby the church, have unfortunately accounted for much ill-treatment of the Jewish people.
Jews sometimes responded to these assaults out of self-defense. More often, however, once Christianity became the dominant religion with strength in number and political power, especially from the fourth century on, the Jewish people became very marginalized by the church. Anti-Judaism led to increasing acts of hostility and hatred directed toward Jews. Christianity had begun as a movement within Judaism, but Christianity, the younger sibling, had turned against its elder sibling Judaism. In 1965, the Second Vatican Council issued a document, Nostra Aetate, which called for some revolutionary changes in Roman Catholic theology pertaining to Jews and Judaism. Especially in the decades immediately following this historic Vatican Council, many mainstream Protestant denominations likewise began to issue constructive and conciliatory statements concerning the church and the Jewish people. Our debt to the Jewish people is great. If the church takes ownership of the spiritual heritage of its past, the church must also face up to the ignominious actions of its past.
While we cannot change the largely negative history of earlier generations, it should be the desire of every Christian to work at building more positive Christian-Jewish relations in the future. Reconciliation is a process. It begins with the restoration of the church to its Jewish roots. Restoration involves recovery, and recovery is the process of getting well. When the church gets to know its Hebraic family roots and truly acknowledges and accepts its place within that family, new life and vigor will begin to flow from the church’s withered and rotted roots. In this process, the Jewish people are a living reminder of the faithfulness of God and his purposes in history. For as David affirmed, God established his people Israel as his “very own forever” (2 Sam. 7:24).
Restoration to the church’s Hebraic heritage is an important first step if the church is to move on to the next step and begin to be reconciled to the Jewish people. Christians and Jews have too long passed as ships in the night. Christians are never called to force their religion on other people; rather they do have an obligation to provoke others to holy envy (Rom. 10:19; 11:11, 14). The history of Christian-Jewish relations painfully reveals that Christians can convert no one; only God can change a human heart. Tragically, Christians have often provoked Jews to anger through actions not befitting the message spoken with their “Christian” lips. Accordingly, as Richard Booker has sagely pointed out, “While we understand that Christians and Jews have theological differences, we do not have to agree on theology in order to love one another. And if we cannot love one another, what good is our theology?”
Unless God the Ultimate Reconciler directly intervenes, Christians and Jews will continue to live with theological differences and tensions until the eschaton fully dawns. Everyone wants to be right and see the beauty and power of his own religion vindicated in the eyes of the world. The Hebrew Bible again and again speaks of the expectation of the vindication of the God of Israel and the people of Israel before the nations of the earth. During biblical times, Israel was involved in a “battle of the gods.” So too the church, since its inception, sees itself finally triumphant with Jesus as messiah and savior of the world. The church has received a mandate from its savior to proclaim God’s good news to the entire world (Matt. 28:19, 20; Acts 1:8; Rom. 10:13-15).
Herein lies the ultimate tension. Who would want to hold to a set of religious beliefs and practices that, in the end, were the result of deception or untruthfulness? Certainly, a religion that is mainly intended to be meaningful to its practitioners and to make them feel good would, in the final analysis, be little more than a healing fiction. Many Christians and Jews also feel it is important that a religion reflect truth and the reality of divine revelation in history. Did the one eternal God speak to Abraham in Ur or was he just a product of a superstitious age and, accordingly, did Abraham merely experience some unknown voice in his head? Christians and Jews will not always agree on what revelation is, but it is more honest to live with theological tensions in relation to each other than to change one’s theology or renounce core distinctives out of compromise. Without mutual respect, the process of reconciliation cannot advance.
What is needed is a measure of humility and modesty amidst theological claims. As for Christians, according to the New Testament, God sovereignly permitted Israel’s “blindness,” and only he can remove it (see Rom. 11:8-11). But Israel’s lack of an overwhelming response to the church’s position on Messiah was in God’s plan intended to bring riches to the Gentiles. We are dealing with a mystery (Rom. 11:33-36). Christians and Jews must therefore reconcile as far as is possible, knowing that no human can remove the final darkness that separates us. Only when the Reconciler comes will the perfect achievement of this hope be realized.
This sample is taken from Chapter 4 (pp. 74-78) of the new book by Marvin R. Wilson entitled, Exploring Our Hebraic Heritage: A Christian Theology of Roots and Renewal published by Wm. B. Eerdmans Publishing Co. in 2014. Used by permission.
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Take me back to the library. Or if you prefer, back to the topic Hebraic Perspective.