Month: August 2010

Taken from this paper on Luther's exegesis of Genesis 3...

.

The meaning is in the Scriptures, not conferred on them
Rescuing Scripture from the Magisterium

In Luther's commentary on Genesis he stands against the tradition at key points.  First, we will note this issue of 6-day creation:

Therefore it is necessary to understand these days as actual days, contrary to the opinion of the holy fathers.  Whenever we see that the opinions of the fathers are not in agreement with Scripture, we respectfully bear with them and acknowledge them as our forefathers; but we do not, on their account, give up the authority of Scripture… Human beings can err, but the Word of God is the very wisdom of God and the absolutely infallible truth.

He highlights disagreement with the Vulgate on 3:1 but far more strongly on 3:15:

‘How amazing, how damnable that through the agency of foolish exegetes Satan has managed to apply this passage, which in fullest measure abounds in the comfort of the Son of God, to the Virgin Mary!  For in all the Latin Bibles the pronoun appears in the feminine gender: “And she will crush.”  Even Lyra, who was not unfamiliar with the Hebrew language, is carried away by this error as by a swollen and raging torrent.’

Luther is unhappy in general with the interpretation of 3:15 in history:

‘[this text] should be very well known to everybody… [yet it] was not expounded by anyone carefully and accurately so far as I know… I am speaking of the ancient ones, who are held in esteem because of their saintly life and their teaching.  Among these there is no one who adequately expounded this passage.’

Perhaps then Luther had not read Irenaeus on this. (cf Adv. Her. V.16.3.)  But of course, the Scriptures themselves provided him with great support for such a stand: Genesis 22:18; Habakkuk 3:13; Romans 16:20; Galatians 3:16; 4:4.

Ever since his revolution on Romans 1:17, Luther determined to prefer the plain testimony of the Word to the authority of the fathers.  In opposition to Eck at Leipzig in 1519, Luther proclaimed: ‘a layman who has Scripture is more than Pope or council without it.’

The logic for this is clear – the Church does not beget Scripture, but Scripture begets the Church.  From this the doctrine of sola Scriptura formed one of the true distinctives of Reformation theology.  Scripture alone interprets Scripture.  Clearly Luther listened to the tradition (as the above quotes testify) yet in order to treat Scripture according to its true nature it must have the supremacy.

While this is one of Luther’s greatest triumphs, it also opened the door to unresolved doubt over the canon of Scripture.  As Farrar notes, Luther’s views on the canonicity of various books is uneven to say the least.  He claims that while John’s gospel, Romans and 1^st Peter are ‘the right kernel and marrow of all books’, Jude is unnecessary, second-hand, and non-apostolic and James is a ‘right strawy epistle’ which flatly contradicts Paul.  Luther saw Job as a ‘drama in the glorification of resignation’ and that while all the prophets built on the one foundation (Christ), some built only with hay, and stubble!

On Genesis 3:15, Luther allows himself to feel the force of an objection to its Gospel content.  Luther admits that if the challenge were true then ‘Christ would be nothing, and nothing could be proved about Christ by means of this passage.’  For Luther, the integrity of the Scriptures is guaranteed by their proclamation of Christ:

‘There is no doubt that all the Scripture points to Christ alone’ (WA, 10:73);

‘All of Scripture everywhere deals only with Christ’ (WA, 46:414);

‘That which does not teach Christ is not apostolic, even if a Peter or a Paul taught it.’ (quoted in Farrar, p335)

‘In the words of Scripture you will find the swaddling clothes in which Christ lies. Simple and little are the swaddling clothes, but dear is the treasure, Christ, that lies in them’ (LW, 35:236).

If Christ were not proclaimed in Genesis we can infer that Luther would have considered the book at least sub-Christian and therefore sub-canonical.

‘This is the true touchstone by which all books are to be judged, when one sees whether they urge Christ or not.’

Thus, in considering this issue of the canon and sola Scriptura, Luther brings sola fides and, most significantly, solus Christus into the centre where it belongs.  The meaning of the Scriptures is in them if by that we mean that their meaning is not externally conferred by pope or council.  But in a deeper sense, the meaning of the Scriptures is outside them since the meaning is Christ - to Whom the Scriptures alone bear witness.

The Church cannot stand above the Bible (as happens either with the Roman magisterium or with modern historical-critical scholars).  However it is not as though the power of authentication lies in any inherent qualities within the Scriptures.  Rather, because they ‘urge Christ’ they are authoritative.  He is the One who stands above the Scriptures and guarantees their authoritative character.

The Bible must be considered as witness to Christ (John 5:39) and only then does it have the self-authenticating power which it claims for itself as God’s Word.

More on this next time...

.

Here are some excerpts from a paper I wrote about Luther's exegesis of Genesis 3.  In these next three posts I'll tease out three key convictions underlying all Luther's exegesis:

The Meaning is Literal - Rescuing the Bible from the Allegorists

The Meaning is in the Scriptures - Rescuing the Bible from the Magisterium

The Meaning is Christ - Rescuing the Bible from the Judaizers

For the footnotes, go to the original paper.

.

The Meaning is Literal
Rescuing the Bible from the Allegorists

In the history of exegesis, the early chapters of Genesis have often been claimed as definitive warrant for an allegorical approach to Scripture.    As far back as Philo (d. c50), it was to early Genesis that they appealed:

“We must turn to allegory, the method dear to men with their eyes opened.  Indeed the sacred oracles most evidently afford us the clues for the use of this method.  For they say that in the garden (of Eden) there are trees in no way resembling those with which we are familiar, but trees of Life, Immortality, of Knowledge, of Apprehension, of Understanding, of the conception of good and evil.”

Allegorical interpretation in the Christian tradition is largely identified with the Alexandrians.  As with so many modern interpreters, exegetes like Origen (c. 185 – c. 254) would point to features of Genesis 1-3 – the existence of light and days before the creation of the sun, the impossibility of four rivers co-existing in one garden, God ‘walking about’ – and claim that such writing demands a non-literal understanding.  The parallels with today are striking.

Clement of Alexandria (fl. c.200) took courage from these opening chapters in asserting that the Bible was written in signs and symbols. The task of the exegete was therefore to decode these signs – not to understand the letters on the page.

Clement unravelled the signs in a five-fold interpretation.  There is:

an historical sense;
a doctrinal sense;
a prophetic sense (including OT typology);
a philosophical sense and
a mystical sense.

Origen maintained a three-fold reading corresponding to a tripartite anthropology.  So there is

body (a literal sense),
soul (a moral sense) and
spirit (an allegorical/mystical sense)

The eventual heir of this school, the quadriga, gave the Church a four-fold sense.

The letter, teaches what it says, e.g. Jerusalem is the city of the Jews;
Allegory, teaches doctrine, e.g. Jerusalem means the Church;
Tropology, teaches morals, e.g. Jerusalem is the human soul;
Anagogy, teaches the Christian hope, e.g. Jerusalem is the heavenly city.

At best, these approaches give a polite ‘nod’ to the literal sense of the words, but at base is the conviction that this represents only the carnal meaning.  2 Corinthians 3:6 is a key verse for the Alexandrians. The spiritual meaning is found beyond the historical.

It fell therefore to the school of Antioch, remembered for its determination to take the flesh of Christ seriously, to take the ‘flesh’ of Scripture equally seriously.  One representative, Theodore of Mopsuestia (d. 428), wrote Concerning Allegory and History Against Origen and argued that the spiritual meaning (theoria) is not the allegorical but simply the application of the literal.  Again, the interpretation of Genesis was at the centre - modern interpreters take note:

Theodore’s argument was that Origen denies ‘the whole biblical history of its reality.  Adam was not really Adam, paradise was not really paradise, the serpent was not a real serpent.  In that case, Theodore asks, since there are no real events, since Adam was not really disobedient, how did death enter the world, and what meaning does our salvation have?' (Robert Grant, A Short History of the Interpretation of the Bible, p70)

These are questions that need to be asked again today and with urgency.

In the middle ages, Thomas Aquinas (1225-74) took up the fight for the literal interpretation of Scripture against an allegorism that persisted through Augustine’s (354-430) legacy.  Once more, Genesis provided the battle-ground:

‘The things which are said of Paradise [i.e. Eden] in scripture are set forth by means of an historical narrative… [This historical narrative] must be taken as a foundation and upon it spiritual expositions are to be built.’ (Grant, p100)

Coming from this tradition of literal interpretation, Luther is able to call allegories ‘silly’ ‘twaddle’, and ‘absurd’ ‘pratings’. He insists that “it is the historical sense alone which supplies the true and sound doctrine.”

Hence his insistence on literal 24 hour days, a literal garden with literal rivers, a literal serpent (though dominated by a supernatural being) and thus a literal fall from which we are promised a literal Deliverer.  Such a carnal understanding proves not to be a denial of spiritual meaning unless we were to conclude that the Seed Himself was too carnal to provide spiritual hope.  Yet Luther’s commitment to the Incarnate Christ as the ground and goal of all God’s dealings with man means he could never drive such a Platonic wedge between flesh and spirit or between the literal and the mystical.  Luther continually keeps these two realms together as in the following quotation:

“For we have the Holy Spirit as our Guide.  Through Moses He does not give us foolish allegories; but He teaches us about most important events, which involve God, sinful man, and Satan, the originator of sin.” (LW1.185)

Because the Seed Who will come from the body of the woman is the hope of the ages, then we are caught up into the divine purposes of the LORD.  Thus the spiritual purpose of Moses was to ‘relate history’, and the spiritual task of the exegete is to simply ‘adhere to the historical account.’  In this history is the spiritual hope of all peoples.

Before we move on to other facets of Luther's interpretation we must take heed for our own day.  The current vogue in dismissing Genesis chapters 1-3 (not to mention 4-11) as unhistorical can only open the door once more to Origenistic extravagence.

While those committed to an historical-grammatical hermeneutic have (by definition) ruled out an allegorical interpretation, they nonetheless pass over the literal sense in favour of a meaning grounded elsewhere.  It is essentially the error of Origen all over again even if the techniques have changed.

We would do well to get back to Luther’s hermeneutic and his rebuke:

If then we do not understand the nature of the days or have no insight into why God wanted to make use of these intervals of time, let us confess our lack of understanding rather than distort the words, contrary to their context, into a foreign meaning… If we do not comprehend the reason for this, let us remain pupils and leave the job of teacher to the Holy Spirit.  (LW 1.5)

.