BIBLE BOY
My
Quest to Understand Scripture
C. Norman Kraus
When I was a
student at Duke University studying for
my doctoral degree, I heard through the
grapevine that I was being called
Bible Boy by some of my
classmates. I plead guilty. From the
cradle I have been nurtured in the Bible.
The
first serious attempt at Bible study I
remember was copying the day-by-day order
of creation events from the King James
Version of the Bible. I was about ten,
and I distinctly recall copying the
verses onto the pages of a small
two-and-a-half by five-inch book that
fertilizer companies sent to farmers to
record their fertilizer applications.
Long
before that, of course, my mother had
seen to it that I learned my weekly Bible
verse to say in Young Peoples
Meeting on Sunday evening, and we
memorized passages in summer Bible
school. To this day, some sixty years
later, I recall Bible verses in the King
James.
Biblical
exposition was at the heart of the
Mennonite preaching I absorbed as I grew
up. Every Sunday morning to the best of
his ability (the preacher was always male
in those days), the preacher explained a
given biblical text according to the
Mennonite tradition. The preachers might
use illustrations to make their point,
but they did not stray far from the
biblical content. The whole focus of the
sermon was on Scriptures meaning
for our lives.
As a
lad I tired rather easily during long
sermons but enjoyed the well-
illustrated and forceful preaching of
Bishop George R. Brunk I. Im sure
he agreed with the words of one of my
Eastern Mennonite School professors who
affirmed, Scripture says what it
means, and means what it says!
Knowledge
of Bible facts was highly valued. What we
today might call Bible trivia
was a favorite and edifying game. I
remember standing in front of the church
house when Amos Brenneman, a kind of
bachelor-uncle figure, assured me the
Bible had an answer for any question one
could ask. It even told how to catch
fish! (Our community was on the banks of
the Warwick River, so catching fish had
relevance.) Bishop Brunk wrote a book
titled Ready Scriptural Reasons,
and Daniel Kauffman wrote Bible
Doctrine. No one talked about
theology. The question was,
What does the Bible say?
Only
later, when I entered the Eastern
Mennonite College four-year Bible
curriculum, did I begin to become
conscious of theology as a discipline.
Even then, the most prized theological
courses were Old and New Testament
theology, and for most students the
book study courses were still
more basic. The school motto was and is
Thy Word is Truth, and we
were taught that the Bible in its
original languages is the Word of
God verbal, inspired, without any
error.
So you
will understand when I say that my
journey with the Bible has taken me
beyond literal Bible knowledge in a King
James rendering to search for a deeper
understanding of the truth to which
Scripture bears witness. My quest has
been not to forsake the Bible but to try
to understand it from within the
perspectives of a broader historical and
cultural setting. The Bible has been far
more than a personal, serendipitous,
spiritual inspiration for me. It has been
a cultural, ethical guide and a
theological source.
As I
set out on my journey, I began to see
that from the Christian point of view the
Bible is the churchs record of the
Word of God that finds its climax in
Jesus, the embodied Word. Thus, as Martin
Luther noted, the Bible is Word of
God only in a secondary and
derivative sense. Jesus Christ is the
primary Word. To speak of Jesus as the
embodied or incarnate Word shifts the
ground of authority from the Bible to
him. The Bible bears witness to Jesus and
finds its fulfillment in him.
The
Bible is the authentic record of and
witness to Jesus, the embodied Word, as
his disciples experienced him. The church
recognizes this record to have been
inspired by the same Spirit which now
indwells the body of Christ, the church.
The Spirit of Christ that indwells the
ongoing church is the same Spirit that
inspired the first disciples to recognize
and testify to Jesus as the Christ of
God.
The
Spirit, then, is the mediator and
guarantor of the biblical witness to the
church. Jesus is not recognized to be the
Christ simply through the literal
historical record of the New Testament.
The Spirit authenticates the biblical
record, and in response the church
canonizes that record, the Bible, as its
authoritative witness to the Christ.
Now
this Bible comes to us in the cultural
garb of the ancient Near East. It speaks
Gods word in their languages to
their situations and issues, and through
them it speaks to us. Because it was
communicated in the first place to people
whose worldview and customs were in many
respects foreign to ours, we must
translate and transfer it into our
varying global cultural situations. This
means that as our cultural location
changes historically or
geographicallyin time or
spacewe need to reformulate and
apply its message.
As a
missionary, I tried to learn how to read
the Bible from a multicultural
perspective to communicate its truth
across cultures. I soon found that some
of what I had been taught the Bible
says in my American setting simply
did not communicate an authentic biblical
witness in Asia.
For
example, even a word like forgiveness
had a different import in a shame-based
culture like Japan. And the theological
concept of the deity of Jesus Christ had
to be re-imaged in a polytheistic society
where nature itself was considered
divine. I had to accept the freedom of
the Holy Spirit to speak through the
Bible in fresh ways to these cultures in
their own thought forms. This process is
sometimes referred to as
contextualization, and I
became convinced that this, indeed, is
the basic task of Christian theology.
This
contemporary missional necessity to
communicate the message in local cultural
forms helped me understand why the Bible
itself contains differing and sometimes
conflicting points of view. It was
written over a long period of time in a
variety of changing cultures and social
situations. Gods Word to us is
inevitably filtered through particular
human cultures and historical situations,
and yet it is a word for all humanity.
As the
gospel of John says, God has never left
himself without witness in any human
culture. We have the great advantage of
having the truth embodied in Jesus, but
that does not mean other
non-Christian cultures have
received nothing of Gods truth. We
need to understand how the word of God
embodied in Jesus and recorded in the
Bible is mutually related to the
universal witness.
Fortunately,
the multifold biblical record gives us
our clues for making such a correlation
by presenting Jesus in the changing
context of his history. It shows us how
Jesus is related to people of different
times and cultures, people such as Cain,
Seth, Noah, Abraham, Moses, Ruth, Daniel,
Paul, Apollos, Prisca, or Philemon.
My
changing perspective on reading the Bible
raised further questions for my
theological and ethical understanding. It
changed my focus from Scripture to Jesus
as the ultimate authority for Christian
life and thought. It suggested the
potential for a new openness to the
possibility of Gods truth being
disclosed in the future. This in turn
refocused my attention on the importance
of the church as the continuing
historical body of Christ. And it began
to transform my attitude and perspective
on other religions and their place in
Gods plan for the world.
Over my
years of contact with Asian and African
cultures, this reality of Gods
truth beyond the biblical tradition made
me re-evaluate my opinion of truth in
other religions. How does the truth of
the biblical witness relate to the truth
also evident in religions like Hinduism,
Buddhism, and Islam?
I
remember especially conversations with
Muslim scholars in India who were
wrestling with many of the same issues we
Christians were. And one of the most
beautiful prayers to God I have ever
heard or read came from such a scholar!
As I visited Gandhian ashrams and
villages, also in India, I became aware
of the profound insights its members had
into Gods truthsome of which
they assimilated from the biblical
picture of Jesus.
I had
to learn that people of other religions
are also intelligent, sincere, and
committed in their search for God; they
feel certain of their glimpse of truth,
just as we do! Of course there was much
untruth as well, but that is also the
case in Christianity.
So my
quest to understand the Bible has led me
to a heightened awareness of the
significance and relevance of Jesus; to
the recognition that the Holy Spirit
continues to reveal the dimensions of
truth disclosed in Jesus; to a dynamic
view of the church as the community of
the Holy Spirit seeking to understand and
live by Gods truth; and to a
greater appreciation of the universal
disclosure of truth by the Creator-Savior
God.
C.
Norman Kraus, retired in Harrisonburg,
Virginia, is a Goshen College professor
emeritus and has taught in numerous other
settings in addition to being a pastor,
missionary, and widely published author.
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