Only Christian believers can or should be theologians Essay

Using quotations from at least three pen texts (ancient and/or modern), present the case for or against the view that only Christian bankrs tidy sum or should be theologiansBefore attempting to answer this question, integrity must define nearly principles of the nature of Christian pietism. It is obvious that anyone whitethorn create a theology based purely on ideas from ones proclaim imagination, with no boundaries or guidelines to it. Such a theology whitethorn be creative, intelligent, and reasonable, exclusively could non be classed as Christian theology. Something must act as a rule and a guard, lest the Christian religion break defeat into nothing more than than dispersed, individual, self-made theologies. Theology in a Christian context must and does find its foundation in give-and-take, the supreme berth to deportment and thought (Vanhoozer 1998, p. 380).Now that the thing that is to be make uped in the building of Christian theology has been identified as Sc ripture, one may ask the question of who is able and qualified to interpret it. In 1860, benzoin Jowett published his essay, On the Interpretation of Scripture. He argued that the word of honor should be regarded as any other ancient collections of literature, using tools of literary and historical scholarship. He implied that a critic who stands apart from traditional beliefs and practices is in a better position to find the align meaning of the text, as these traditions had obscured their true meaning. In other words, only those with the right scholarly tools and who were willing to obviate any belief in the text that they may have ar able to correctly interpret it (Vanhoozer 1998, pp. 378-379).However, Jowetts view of definition omits the ghostlike and the ethical dimensions of biblical interpretation. Vanhoozer writesTo c whole the Bible Scripture does not sort out its warnings or its promises something other than warnings or promises, but rather reorients them to the larger nominate of making wise unto salvation .(Vanhoozer 1998, p. 380).Jowetts approach to interpretation requires an accusative reading of the text. But raise one properly interpret the Scriptures from such(prenominal) a standpoint? To answer this, one must examine the kindred between the subscriber, the text, the designer, and the story. Upon reading, the reader reads the text, and in doing so reconstructs the author in his own imagination, creating an implied author, and bringing the story to life (actualising the text) from the marks on the written page (Voelz 1995, 1997, pp. 218- 219). Voelz goes on to state that the intended recipient of the text isa reader of whom the author is conscious, one who may too be called implied. And this implied reader stands in the same relationship to the actual reader as the implied author stands to the actual author he is, again, a construct, not in the accredited world, and he is detectable (only) in the text. Who then is a valid par t of a text? It is he who conforms to the expectations of the author. It is he who conforms himself to the given texts assumptions. It is he who becomes the implied reader and only such a one of a given text. Which means that an target area reading of a text is not only impossible it is not to be desired(Voelz 1995, 1997, p. 219)One can see that what is needed for correct interpretation of Scripture, is a subjective, rather than objective reading of the text. Voelz argues a reader interprets at heart a community, having developed the beliefs and attitudes of the implied reader, with discussion, experience, and training within that community which at a lower placestands and appreciates the context of the implied reader. ThereforeA valid interpreter of a text is that person who takes the power require as it were, by a given text who becomes the reader implied or called for by that very text. And such a one is formed to assume that role by a community, a community which has a ssumed that role itself.(Voelz 1995, 1997, p. 220)This, however, does not make every Christian communitys interpretation infallible, because humans err thus different Christian communities often discord on the interpretation of certain parts of Scripture. But, as the Church is a community within which these documents were produced, received, and preserved, Vanhoozer statesThe Bible is more likely to be be amiss by an unbelieve and unaffiliated individual than by a believing and practising member of the church.(Vanhoozer 1998, p. 378)In the case of the New Testament, the books were produced, received, and preserved by the Christian community, and following Voelzs argument, one has to be within a Christian community, and taught to read Scripture by that community, to be able to correctly interpret the New Testament.The issue of the interpretation of the superannuated Testament is one that is referred to in the New Testament. Speaking of the reading of Scripture by the JewsYes, to t his day, whenever Moses is read a veil lies over their hearts. But when one turns to the gentle, the veil is removed.(2 Cor. 315-16 ESV) jibe to Pauls argument, the Jews do not believe, therefore they cannot, in their doubting state, be the implied reader of the Old Testament Scriptures. Apparently, simply being within the Jewish community is insufficient to correctly interpret these Scriptures, as more than a simple, straightforward understanding of the Hebrew text is needed. Luke 2445 ESV reads, concerning Jesus and his disciples, Then he opened their minds to understand the Scriptures. Minds must be opened, veils taken a mood. The Christian community must teach readers to interpret tear down the Old Testament books. Only within the Christian community can ones mind be changed in the proper way (Voelz 1995, 1997, p. 226). The reason for this is clear from the New Testaments claims regarding the Christocentricity of all Scripture, Old and New TestamentsYou search the Scriptures because you think that in them you have eternal life and it is they that bear witness about me(Jn. 539 ESV. Cf. Mt. 24-6, 14-15 1 Cor. 1011, 153-4 2 Cor. 120 Heb. 911-12 1 Pet. 110-12)In order to be within the Christian community, one must adhere to and confess its creeds. Voelz writesTherefore, to adhere to the creeds gives one an orientation to the books of the NT. which is congenial to them and which allows/enables one to interpret them in accordance with their intention Adherence to the creeds enables one to matrix the signifiers and meanings of a text for interpretation and then to interpret that matrix in a way which is congenial to the text, for the creeds are of one cut with that text and provide, as it were, the interpretive key,determinative for the meaning of the complex signifiers under construction The creeds help to determine which readings of Scripture are the apostolic/Christian readings which may legitimately be drawn from them.(Voelz 1995, 1997, p. 222)It was pr ecisely the misuse of Scripture by heretics, which caused the early Church father, Tertullian, to write regarding themWe oppose to them this step in a higher place all others, of not admitting them to any discussion of the Scriptures. If in these lie their resources, onward they can use them, it ought to be clearly seen to whom belongs the possession of the Scriptures, that none may be admitted to the use thereof who has no title at all to the privilege.(Roberts & Donaldson 1994, 1995, Vol. 1 p.250 -Chapter XV of On Prescription Against Heretics. See also chapters XVI, XVII, XVIII, XIX pp. 250-252)Tertullians belief was that the Scriptures were the property of the Christian Church alone, and not to be handled by those outside of it. Irenaeus, Bishop of Lyons, against the Valentinians, wroteThey endeavour to adapt with an air of chance to their own peculiar assertions the parables of the Lord, the sayings of the prophets, and the words of the apostles, in order that their schem e may not seem altogether without support. In doing so, however, they disregard the order and the corporation of the Scriptures, and so far as in them lies, dismember and destroy the truth. By transferring passages, and dressing them up anew, and making one thing out of another, they survive in deluding umpteen through their wicked art in adapting the oracles of the Lord to their opinions.(Roberts & Donaldson 1994, 1995, Vol. 3. p. 326 -Chapter VIII of AgainstHeresies)In conclusion, there seem to be many problems opposing the idea of those outside of the Christian Church being theologians, not least the question of motive, as the early Church fathers addressed. For these reasons, I believe that theology is a matter only for those within the Church.Bibliography* Roberts, A. & Donaldson J. (Editors) 1994, 1995 Ante-Nicene Fathers Peabody, mom Hendrickson Publishers, Inc.* Vanhoozer, K. 1998 Is There a Meaning in This Text? Leicester Apollos/IVP.* Voelz, J. 1995, 1997 What Do es This Mean? Principles of Biblical Interpretation in the Post-Modern World St. Louis, Missouri Concordia Publishing House.* The Holy Bible English Standard Version 2001, 2002 Wheaton, Illinois Crossway Bibles