Tag Archives: biblical interpretation

What Jesus Wished He Could Say before He Died (John 16:12)

If you died today, what might you regret you’d left unsaid? Such death-bed regrets are common. Many dying people regret that they didn’t say “I love you” more often. Others conclude they should have spoken their mind more, expressing their feelings courageously instead of holding back and resenting things. (For some common death-bed regrets, see here and here.)

Though Jesus had no such regrets at his death, he did have things that he wanted to say, but couldn’t, before he died. Rightly understood, we could even say that Jesus didn’t say everything he wanted to say before he died.

In Sunday school right now we are studying John 14-16, which record Jesus’ final teachings to his disciples before he died. Jesus shared profound things in these final hours. We are deeply grateful for these last words. They are a deep reservoir of truth and hope.

But Jesus had still deeper things in his heart, things he simply could not share prior to his death:

“I still have many things to say to you, but you cannot bear them now.” (John 16:12)

This cryptic statement invites questions:

  • What was it that Jesus left unsaid?
  • What did he mean that the hearers would need to “bear” them?
  • Why were the disciples unable to bear them at that moment?
  • What did they need first, in order to be able to bear them?

To begin answering these questions, I direct you to Jesus’ next words:

When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you. (John 16:13-14)

Whatever else Jesus means by these words, this much is clear: The red letters of Scripture are not enough. Our Sunday school quarterlies1 state this well:

The teachings Jesus left for us include more than just His words in the four Gospels. This refutes those who say that they go by only what Jesus taught but not what Paul or the other New Testament writers taught. The Holy Spirit guides us into all truth. He does it through the New Testament especially, but also through the Old Testament…

The disciples could not understand or bear all that Jesus would teach, and so He would teach more through the inspired writings of the New Testament.

Notice, that sentence at the end of the first paragraph does not say “though the red letters especially,” but “through the New Testament especially.” That is correct. If the Holy Spirit indeed took what was Jesus’ and declared it to the apostles (John 16:14), then the apostolic writings—the black letters of the NT—are Jesus’ words, too.

I wrote about this in my essay “Red Letter Reductionism.” Here is part of what I wrote:

The “raw data” of Jesus’ perfect revelation of the Father is most clearly and fully understood when we interpret it through the lens of the Old Testament passages that he most often cited and through the writings of the apostles he commissioned. Many of the Bible’s most prominent landmark mountains are found outside the red letters…

Apart from the events of Passion Week through Pentecost and on to the final return of Christ, the teachings and example of Jesus’ earthly ministry are an insufficient gospel and cannot save.

Please don’t preach a red letter reductionism, and please don’t be a prepentacostal disciple… There are “many things” from Jesus that you will miss if you value only what is found in red letters. How do we know? Jesus himself told us—in red letters, no less.

If you want to wrestle with this topic more deeply, I invite you to read my whole essay. [Edit 8/20/2017: Here is an updated version of the same essay.] It’s not perfect, but it’s better than when I first wrote it, thanks to feedback.

Here are other things I discuss in the essay:

  • What is red letter Christianity?
  • Is red letter Christianity harmless?
  • Did Jesus say John 3:16, and does it matter?
  • Are the words of the apostles authoritative?
  • Did Jesus and Paul preach the same gospel?
  • Is the Sermon on the Mount the gospel?
  • Are Anabaptists truly excited about the gospel?

We should also recognize that Jesus still speaks by his Spirit today. This is a contended topic, but consider this commentary by Gary Burge2:

[In John 14:26] Jesus describes a different function of the Paraclete, namely, recalling and preserving the historic words of Jesus. Here in 16:12–13 Jesus speaks of a future time when new things will be disclosed. Both of these passages work together. The historical Jesus and his ministry stand alongside the ongoing living Jesus-in-Spirit, who is continuously experienced in the church…

“What is yet to come” in 16:13b… likely refers to a genuine prophetic gift that will disclose the future—a gift like that exercised in the book of Revelation and described in 1 Corinthians 12:29–30. The Spirit’s “making known” is not of Jesus’ previous historic teachings nor is it confined to the eyewitnesses of the apostolic era, whose prophetic work will close with the canon. (pp. 406-407, bold added).

Notice that Burge is pushing beyond the interpretation I emphasized above. He is saying that John 16:12-14 foretells not only the inspiration of the New Testament writings (as I stated), but also the ongoing work of the Holy Spirit in the church yet today. I think he is right. But not everyone agrees:

Evangelicals have traditionally preferred to see this work of the Spirit [described in John 16:12-13] as closely tied to the development of Scripture and its use. This is in part an exegetical decision that believes that the promises of this section belong not to the church universal but to the apostles only. “I have much more to say to you” (16:12, italics added) points to Jesus’ immediate audience. Hendriksen’s well-known commentary on John thus sees this ongoing revelation in 16:12 as fulfilled in the writing of the book of Acts and Paul’s letters.

But if the Spirit’s work goes beyond the production of the Scriptures—that is, if we have here a genuine prophetic gift that provides ongoing revelation—we then have to discern the guidelines and limitations for such revelation. Is this promise (like so many biblical promises) extended to every Christian? I would argue that it is…

Interpreters who refuse to apply this promise of the Spirit to the postapostolic church must then justify how they can apply other spiritual promises to the church. Who owns the promise, “I will come again and take you to myself” (14:3) when it was addressed to the Twelve? These promises, just like the command to “love one another,” belong both to the circle of apostles and to the later church. (pp. 413 and 423, bold added)

Later Burge suggests some biblical guidelines for identifying this ongoing work of the Spirit:

Jesus says that the Spirit will unveil things they have not heard. Such an understanding, of course, has led to countless abuses over the centuries as self-appointed teachers and new-age prophets have laid claim to the Spirit’s authority as they unveiled new, unbiblical teachings. These abuses have made modern exegetes understandably cautious about such ongoing revelation…

The best evidence for the view that John’s followers understood the Spirit to have ongoing revelatory power can be seen in the abuses John had to combat in his first letter. Since many false prophets have gone out into the world, John’s followers need to start testing the spirits to see if they belong to God (1 John 4:1). John does not disqualify the spiritual endowment in his argument with these teachers; he calls for the testing of the gift… Here John gives strict guidelines: “This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, but every spirit that does not acknowledge Jesus is not from God” (1 John 4:2–3). This is the same test Jesus outlines in John 16:14–15. The Spirit will glorify Jesus and not depart from what he has revealed already. To refuse to glorify Jesus is to invalidate one’s prophetic voice.

Therefore, as we look at the work of the Spirit today, we see that not only does the Spirit recall, authenticate, and enliven the teaching of Jesus for each generation, but also the Spirit works creatively in the church, bringing a new prophetic word. This word never contradicts the historic word of Jesus and never deflects glory away from Jesus, but it may faithfully bring the church to see its message and mission in a new way…

To restrict the Spirit’s voice to the work of historic recitation, that is, to the application of the biblical text, is to restrict the Spirit’s effort to speak to contemporary issues. It is interesting that in Paul’s writing, he lists prophets and teachers in the second and third places of authority after apostles (1 Cor. 13:28) [sic: 1 Cor. 12:28]. In Acts 13:1 prophets and teachers led the church at Antioch where there were no apostles. The Spirit both equips those who guide the church into the deeper meaning of Scripture (teachers) and those who have a contemporary word, a dynamic word for the church in its world today (prophets).  (pp. 418-419, bold added)

Again, this second way of interpreting John 16:12-14—as foretelling not only the inspiration of the NT but also the ongoing work of the Spirit in the church today—is debated among Christians. This is a debate that goes beyond the “red letter reductionism” debate above, although it is related. In both cases, it is a question of how Jesus continued or continues to speak after his own death.

I think Burge is right. I think I need to listen to his explanation in the same way that I think “red letter Christians” need to listen to the sort of explanation that I make in my essay.

Whatever you make of these matters, may we each purpose to honor Christ by listening to the words given through his Spirit.

If you have feedback on this post or on my essay, send me an email or leave a comment below. Thank you, and God bless your church gatherings this week as you discuss his word—both the red and the black letters!

  1. Roger L. Berry and Shawn Schmidt, The Word Dwelt Among Us, Christian Light Publications adult Sunday school pupil book, Vol. 49, No. 2 (Dec. 2015, Jan./Feb. 2016), 53-54.
  2. Gary M. Burge, John, NIV Application Commentary, Kindle edition, (Grand Rapids, MI: Zondervan, 2009).

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The Arts, Biblical Theology, and Proof I’m Not a Complete Philistine

My last post generated some helpful feedback about the place of the arts in the Christian life. In that post I took an exegetical approach to the topic, examining one Scripture passage and challenging how it is sometimes used in defense of extravagant artistic investments. But most questions about Christian living are not decided by a solitary Scripture passage—and especially by a passage that isn’t directly about the topic at all, as I argued is the case with the story of the woman who anointed Jesus’ feet.

So in this post I’d like to begin to set the topic of the arts within a larger biblical framework—thus doing what is often called biblical theology. (And if you persevere to the end, I even have a cute picture to share.)

First, here are some lines from the feedback I received:

Why do we have to have verses to justify everything that we do...

I don’t have a proof text for the arts

I’m not sure that I can supply a Biblical basis in support of the arts…

These comments are quite natural, given the relative silence in the New Testament about the kinds of activities we classify as “the arts.” So I agree: It’s pretty hard to point to one Bible verse, especially any verse written expressly as a directive to Christians, and say that we’ve found “a proof text for the arts.”

I suggest, however, that this lack of a proof text does not leave us entirely free to develop our own philosophical or emotional apology for our personal artistic preferences. Rather, our double task is to trace the big story that God tells us in Scripture and then to accurately understand our time and place within that story. (This is one of the tasks of the discipline of biblical theology—to consider theological themes as unfolding trajectories within the larger biblical narrative, rather than as the isolated observations of textual exegesis or the timeless conclusions of systematic theology.)

Some of the feedback I received hinted in this direction:

I’ve recently been wondering if a negative view of arts is a result of a “leave the earth, God’s going to destroy it anyway” mentality, instead of becoming part of God’s redemptive project on the earth, in which man’s signature counts…that is, he is by virtue of his very nature, his likeness to his Creator, creative

Here we see hints of some key plot developments in the story of our world: restoration (the return of Christ at the end of the age), redemption (God’s plan to rescue from sin), and creation (mankind created in the image of the Creator). And of course redemption reminds us also of the fall. This gives us all four of the plot movements commonly identified by Reformed theologians: creation, fall, redemption, and restoration.

(See here for verbal and visual explanations of each. And I have suggested that naming the final movement glorification might better reflect the fact that Christ’s return will usher in not merely Eden restored, but a new world where we will realize an eternal consummation of God’s vision beyond anything ever experienced in Eden.)

Another response also pointed to creation:

I would offer a defense based on the nature of man. Artistic expression is a part of every known culture, even cultures that make efforts to eliminate them. I suspect its just a part of who we are, like language. In fact, art IS a language. Attacking artistic expression seems dehumanizing...

Another response complicated these four plot movements a bit by mentioning Israel (as well as restoration):

As I read about the intricacy of the artwork that went into Solomon’s Temple, I have to think that this too was intended to honor and glorify God.
What about some of the scenes involving the musical art in Revelation, what was its prime purpose?

N.T. Wright’s biblical theological scheme might help us here. He suggests that the Bible carries God’s authority by telling the story of the world in five acts. He identifies them as follows:

(1) Creation; (2) Fall; (3) Israel; (4) Jesus. The New Testament would then form the first scene in the fifth act, giving hints as well (Rom 8; 1 Cor 15; parts of the Apocalypse) of how the play is supposed to end.

As Wright points out, understanding the Bible as a five-act play (or as a four-movement plot, if you prefer the Reformed system) has implications for our hermeneutics (paradigms for how we interpret Scripture and what it says to us today):

The church would then live under the ‘authority’ of the extant story, being required to offer something between an improvisation and an actual performance of the final act. Appeal could always be made to the inconsistency of what was being offered with a major theme or characterization in the earlier material. Such an appeal—and such an offering!—would of course require sensitivity of a high order to the whole nature of the story and to the ways in which it would be (of course) inappropriate simply to repeat verbatim passages from earlier sections…

The New Testament is written to be the charter for the people of the creator God in the time between the first and second comings of Jesus; the Old Testament forms the story of the earlier acts, which are (to be sure) vital for understanding why Act 4, and hence Act 5, are what they are, but not at all appropriate to be picked up and hurled forward into Act 5 without more ado. The Old Testament has the authority that an earlier act of the play would have, no more, no less…

The story has to be told as the new covenant story. This is where my five-act model comes to our help again. The earlier parts of the story are to be told precisely as the earlier parts of the story. We do not read Genesis 1 and 2 as though the world were still like that; we do not read Genesis 3 as though ignorant of Genesis 12, of Exodus, or indeed of the gospels. Nor do we read the gospels us though we were ignorant of the fact that they are written precisely in order to make the transition from Act 4 to Act 5, the Act in which we are now living and in which we are to make our own unique, unscripted and yet obedient, improvisation.

(See here for the source of these quotes and for fascinating suggestions about how God mediates his authority through the story told by the Scriptures.)

So, where are we in the story of biblical theology?

Using the traditional Reformed scheme, we are in the third movement: redemption. God is still busy redeeming this world from sin. We are living after the cross, but before “the time of restoring all the things about which God spoke by the mouth of his holy prophets long ago” (Acts 3:21).

Using Wright’s scheme, we are in the final act, Act Five. We are no longer living in Acts One through Four. But we are also not yet living in the final scene within Act Five.

So, in either scheme, we are living in some tension, in a partially-redeemed state within a world that is not yet restored. We must not forget God’s creation purposes, yet we cannot simply live as if we are still in Eden. We must lay hold of God’s vision of restoration, yet we cannot live as if we are already on the new earth. This is still the time of spiritual warfare and of Great Commission living.

What does this mean for the place of the arts in the Christian life?

At minimum, this:

  • It means that pointing to our nature as creations who create is crucial, but insufficient.
  • It means that the artistic intricacies of Solomon’s temple are illuminating, but not determinative.
  • It means that the heavenly artistic grandeur described in Revelation awakens our hope, but does not define our current experience.

Artistic delight now is a reminder of Eden and a foretaste of Glory. It is a concert performed for soldiers who are on temporary leave from the front lines, healing their wounds before they return to battle. It is recess between classes at school. It is love-making between the duties of tilling the soil and raising the children.

Consider that last analogy further in light of Scripture. Let’s use the four Reformed movements to examine marriage through the ages:

Creation: God makes humans male and female. He declares “it is not good that the man should be alone; I will make him a helper fit for him” (Gen. 2:18). The one-flesh union is blessed by God and humans are told to be fruitful and multiply.

Fall: Marriage is deformed in many ways post-fall, with polygamy and divorce permitted thanks to the hardness of man’s heart. Marriage is still the normal state, but normal marriage is not particularly normal. God does strange things like apparently blessing his kings with multiple wives and using a pagan beauty contest (that’s far too mild of a term for what actually happened) to save his people from genocide.

Redemption: God both uses marriage and operates beyond marriage to bring his Son into the world. His Son never marries. He blesses marriage, calling people back to God’s creation purposes. Yet he also blesses celibates—those are “eunuchs for the sake of the kingdom of heaven”—and says “Let the one who is able to receive this receive it.” (See Matt. 19:10-12.)

Paul, likewise, paints a double picture. On the one hand, he paints a glorious picture of marriage as a type of Christ and the church. (See Eph. 5:22-33.) On the other hand, filled with passion “to secure… undivided devotion to the Lord,” Paul says that he wishes all were single as he is. Notice his appeal to our place within the big story that Scripture tells: “This is what I mean, brothers: the appointed time has grown very short. From now on, let those who have wives live as though they had none… For the present form of this world is passing away.” (See 1 Corinthians 7:7-8, 29-38.)

And significantly, both Jesus and Paul suggest that both marriage and celibacy are gifts, given differently to different persons.

Restoration: In words that probably shaped Paul’s vision, Jesus noted that “in the resurrection they neither marry nor are given in marriage” (Matt. 22:30). Instead, we have the consummation of the eternal reality toward which earthly marriage points: the marriage supper of the Lamb (Rev. 19:9; 21:2, 9-11).

I think we can see parallels with the arts through the ages. Here are some tentative suggestions—I am certainly moving beyond exegesis into theological deduction:

Creation: I do think that the Bible blesses the image of humans as creations who create. We see hints of this in Adam’s naming of the animals and care of the Garden, or even in his poetic praise of his new bride. Some Anabaptists need to ponder this more. I’m thinking of those who bless quilting bees, agricultural arts, and a cappella four-part harmony but leave little room for photography, literature, or the performing arts.

Fall: The arts certainly go to seed post-fall. Consider idolatrous images, pagan hymns, or even the heavy taxation and slavery used to build Solomon’s temple. The latter example reminds me of how the Roman Catholic Church during the middle ages siphoned off the wealth of Europe to build cathedrals and glorify the Vatican. Or consider the star-centered and commercialized nature of so much Christian art today. But should we also consider economic inequalities and indulgences closer to home?

Redemption: Little is said in Scripture about the arts in this movement; hence the need for discussions like this. Based on the marriage analogy, I offer a few suggestions.

Jesus was a carpenter, he told astounding stories, and he did sing hymns. To call him an “artist” might be stretching the evidence, however. There is no suggestion that he spent hours practicing on the harp or even that he led his disciples in multi-part choral works. He didn’t own a home and didn’t seem impressed by the grandeur of the temple, so architecture wasn’t high on his list of active priorities. I don’t think we read anything about him engaging in any visual arts besides writing in the sand. His mud pies were decidedly utilitarian, designed for healing eyes. Even his parables, magnificent as they are, were not staged performances as our artistic endeavors usually are, but rather woven into the fabric of everyday life.

And Paul? While he built tents, there is no indication he saw this as anything besides laborious commercial work. I certainly cannot imagine him investing the proverbial 10,000 hours to become an expert on an instrument such as the flute. He was too bent on the Great Commission to commission any works of art besides offerings for the poor saints in Jerusalem.

Yet the paradigm of “gifts” is also a clue. “Each has his own gift from God,” Paul wrote of marriage and singleness, “one of one kind and one of another” (1 Cor. 7:7). For over 10 years now, singleness has not been my gift. My prayer before I met my future wife was that God would lead me to someone with whom I could serve him better than how I could serve him alone. I believe God answered that prayer for me, at least for this season of my life.

Similarly, my artistic engagement has varied through seasons of my life. For several years while in college, I often achieved from 3/4 hour to 1-1/2 hours at the piano daily. Now I often play less than that in one week. I confess that, just as I am weak and have felt a “burning” need for marriage (1 Cor. 7:9), so I often feel a great need for the refreshment that is offered by the arts. Accompanying fellow musicians and performing for others has brought moments of ecstasy. Other times the only prayer I have been able to offer is to let my fingers wander over the piano keyboard, searching alone for the groans of the Spirit.

And often this refreshment comes through the artistic gifts God has given to others. When I was a youth, listening to Beethoven taught me on a deep heart level that joy is often found only after great struggle. Mozart’s Requiem and Brahms’ Symphony No. 1 have been played at high volume to soothe my youthful (and sometimes not so youthful) angst. The poetry and song of Rich Mullins has stirred me to my depths. And Phil Keaggy’s song “Play Through Me” has been my prayer, too:

Up late again tonight,
I feel a song coming on…

Maker of all melody fill my heart with song,
Play how You feel, oh play thru me.
Healing can come through the song
Your own hands upon,
This is for real, no fantasy.

(And since I am “up late again tonight,” too, I better soon wind down the crafting of this post.)

Restoration: Given the symbolic language of much of Revelation, I think we can say little concretely about arts in the world to come. If we take the function of metaphor seriously, however, we must conclude that there is something similar-but-grander in the heavenlies to the very best of earthly art. While I admit the song “The Music of Heaven” is not among my personal favorites, I do anticipate that Jesus’ presence will bring a passion and fulfillment beyond anything I have experienced in the best moments of musical ecstasy here on earth.

So what is the conclusion of the matter? I think in this age of redemption, in these middle scenes of Act 5, we will rightly see traces of God’s good creation purposes among his people. Just as we rightly celebrate Christian marriages, so we can rightly celebrate Christian artists. (I’m not insisting here on a specifically “Christian art”; that is another discussion.) We will see and bless a diversity of both gifts and callings. There must be room for poets and painters and potters in our churches. Even banjo players. Artistic excellence does indeed show something of the glory of God.

But we will also recognize that here we have no abiding symphony. In this world we will have trouble staying on key. More than that, we will weigh our artistic desires, examining our hearts: are we getting “entangled in civilian pursuits” or pleasing “the one who enlisted” us (2 Tim. 2:4). We will remember the Great Commission mission of the church. We will ask ourselves hard questions: Am I worshiping the creature or the Creator? Am I serving God and my neighbor with my approach to art, or am I merely serving myself? (Sometimes our neighbors can best help us answer this question. And who is my neighbor?)

I think my previous post left a few readers worried that I was anti-art. I’m not sure if this post will help or not. In a last-ditch effort to redeem myself, let me sign off with a picture. Hopefully this proves I’m not a total Philistine. Tonight I put my middle daughter to sleep to the sounds of Beethoven, Mozart, Chopin, and Schumann. Hopefully she heard a faint echo of her Savior singing over her:

PianoShaniSleeping
Please forgive the exposed umbilical cord socket.

What do you think? How should we navigate the “already but not yet” tension surrounding the arts? Share your thoughts (preferably in sonnet form) in the comments below.


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What I Learned at AIC 2015 about How To Use the Bible

This past weekend I was blessed to attend most of the Anabaptist Identity Conference, held this year near Napannee, Indiana. This was the 10th AIC, and it lived up to its reputation as an event which gathers a provocative diversity of speakers and listeners.

We heard an Amish speaker (David Kline) explain the benefits of organic farming, and during one meal I sat across the table from a retired Goshen College history professor (Theron Schlabach). David Bercot shared with surprising candor his experience of how hard it is for most non-Anabaptists to ever join an Anabaptist church, given our cultural additives and our reluctance to let “outsiders” have a meaningful voice in shaping our churches. In contrast, Matthias Overholt, dressed in a plain brown suit and sporting a massive beard, animatedly preached the importance of “visible reminders that we are not a part of the world’s culture.” Beachy, Hutterite, Charity, Holdeman, MCUSA, Old Order Amish, New Order Amish, first-generation Anabaptists, unidentified plain Mennonites, and more–we all mingled without bickering for a few days and enjoyed GMO-free meals together. Some even traveled all the way from Down Under just to learn more about the Kingdom that turned the world upside down. Organized by the hippy-Anabaptist Overholt brothers, it was an earthy little bit of heaven on earth.

I don’t plan to give a detailed report of the weekend. The talks should soon be posted online here so you can listen and ponder for yourself. [Edit: See also the reviews by Rich Preheim and Theron Schlabach at the Mennonite World Review.] It would be interesting to discuss John D. Martin’s remarks about participatory church meetings  and observance of the Lord’s Supper (we need more of both) and Chester Weaver’s observations about how we have been shaped by Fundamentalism (some pro, mostly con). Suffice it to say that throughout the entire weekend I sometimes said “Amen,” I sometimes shook my head and agonized over error, and I always enjoyed the immersion education experience.

So, keeping things fairly general and naming names judiciously, here are some things I learned at AIC 2015 about how to use or not use the Bible in our preaching and teaching.

  1. Do call each other to passionately follow Jesus. Dean Taylor’s favorite question is so helpful: “What if Jesus really meant every word he said?” We need to hear more, not less, about following in Jesus’ steps, obeying his call to radical discipleship. The AIC always does well at this, and for that I am grateful.
  2. Don’t pit Jesus against Paul. I overheard one of the speakers in conversation, suggesting that it might be wise to place less emphasis on Paul’s writings. I believe he was suggesting that focusing on Paul’s writings tends to increase church conflict and distract us from following Jesus. I think this is a sad misunderstanding. I’ve written at length about this in my essay “Red Letter Reductionism,” which you can find here.
  3. Do emphasize that obedience is crucial. Head knowledge without obedience is useless. Preach the Sermon on the Mount! Keep James in the canon, for sure! And don’t hide disobedience behind either theological sophistication or a plain suit and cape dress. Again, AIC generally does very well on this point.
  4. Don’t say theology is unimportant. I heard one AIC speaker say “We are not theologians.” Another speaker (David Bercot) had a book on display entitled Will the Theologians Please Sit Down? (Full disclosure: I have not read the book through, so I may be wrong; but my sense from the title, excerpts, and some reports is that the book is not as well-balanced as some of Bercot’s other books. At minimum, I sense some readers are using it to bolster an unhealthy whole-sale rejection of theology.) Ironically, every one of the AIC speakers is obviously a theologian himself! This was evident by the multiple explanations (sometimes generalizations) of how Anabaptist soteriology (theology of salvation) and ecclesiology (theology of church) is different from that of Protestants. Theology is inescapable and essential.
  5. Do learn from historical examples of interpreting and obeying the Bible. One of AIC’s greatest strengths is its emphasis on history. Chester Weaver’s talks on Russian Mennonites were fascinating! AIC always includes such historical talks. Incidentally, the discipline of studying how the church in the past has understood and obeyed the Scriptures is called historical theology–more evidence that AIC is full of theology, despite some protests to the contrary.
  6. Don’t rely more on history than on the Scriptures. One of AIC’s greatest weaknesses is its emphasis on history. (No, I am not contradicting myself.) AIC speakers are very concerned with statistics about how few Anabaptist children have remained in the churches of their parents. They trace the patterns of the past and issue warnings about the future. Make no mistake: I definitely share some of their concerns. But I am even more concerned when I hear almost no appeal to Scripture during a panel discussion on how cultural traditions affect our ability to pass on the faith and integrate non-Anabaptists. (I raised my hand too slowly to add my question: How should 1 Corinthians 9:19-23 affect both our approach as witnesses and also our goals for the kind of self-identity that we want our disciples to adopt?) Some AIC talks referenced much Scripture faithfully and effectively. Others, not so much.
  7. Do shape your sermons around Scripture. One of the best AIC talks this year was one by Ernest Strubhar, where he traced through the whole Bible the big story of the war of Satan against God. This is theology–biblical theology! Some of Strubhar’s Bible texts are notoriously difficult to interpret, and I quibbled with a handful of details in his sermon. But the big picture that he painted was faithful and powerful, providing a real hopeful foundation for radical discipleship.
  8. Don’t pull Scripture out of context to bolster your own claims. Unfortunately, another sermon this past weekend did not use Scripture so faithfully. By his own admission, the speaker’s key text was used out of context, with key words being interpreted differently than what they actually meant. This text was used to structure the speaker’s entire sermon. In this way, the speaker brought an aura of Scriptural authority to his own ideas, using God’s word to make his own words sound more convincing. This is very dangerous indeed. Ironically, the real meaning of the speaker’s text, when read in context, actually undermines (in my estimation) one of the speaker’s main claims!
  9. Do invite others to critique your Bible teaching. This is another strength of AIC. After each talk there is a brief Q and A session. The Overholt brothers do a good job as moderators, allowing and encouraging honest feedback and questioning. The speakers also welcome this, evidencing grace and humility. Mutual critique is also built into the roster of speakers, since they represent a variety of backgrounds. It would be good to see more of this feedback encouraged in our regular church meetings!
  10. Don’t pit the Scriptures against Christ. Several times at AIC 2015 there was an evident tension between the Written Word and the Living Word. Several times questioners felt a need to ask a speaker to clarify himself on this point. But it is irrational to try to know a person while downplaying his words. The liberal modernists of a century ago claimed that we could follow the Christ of faith even if it was impossible to gain certainty about the Jesus of history. They believed that the Scriptural accounts of Jesus’ life, death, and resurrection could not be trusted, yet they tried to salvage a mystical Christian faith. Today we can see where “Christ” without Scripture has led the churches that embraced this liberal modernism. I think all the AIC speakers would eagerly affirm the trustworthiness of Scripture. But true trust involves more than affirming that Scripture is true; it also involves drawing our own conceptions of Christ and his kingdom from the full Scriptural witness. Some of the AIC speakers do this very well. Others didn’t always display as much functional reliance on Scripture as I would have liked.
  11. Do call each other to passionately follow Jesus. Okay, this is a repeat of my first point, but worth repeating. This is AIC’s greatest strength, and it is the very best way that you can use the Bible in your own preaching and teaching.

I came away from AIC 2015 with multiple blessings, including a renewed desire to live among a body of believers that listens well to the Written Word as a vital witness to the Living Word. I wouldn’t feel at home in every church group represented at AIC. But I am thankful to all the speakers for honestly sharing their hearts and prodding us to better follow Jesus.

Do you have anything to add to this list? What would it look like if you made a similar list based on how the Bible is used in your church pulpit? Share your thoughts in the comments below!


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