oh b . ar aaa! “ge 5 THE WORD ABIDETH = i} se fs an AT DDI - \ fo & ; >a ZoQ ns UF ECE: f 8 . >) “ ‘ +h ~ » { bs ‘awa t ! . Pa THE WORD ABIDETH =>; BY / vA THE Rev. THOMAS TRACY WALSH AvutTHor oF “Facts AND PRINCIPLES,” ETC, With an Introduction by Tue Rt. Rev. WILLIAM T. MANNING, D.D. Bishop of New York LONGMANS, GREEN AND CO. 55 FIFTH AVENUE, NEW YORK 39 PATERNOSTER ROW, LONDON, E.C. 4 TORONTO, BOMBAY, CALCUTTA, AND MADRAS 1926 CopyRicHT, 1926 BY LONGMANS, GREEN & CO, MADE IN THE UNITED STATES INTRODUCTION HERE has been recently much discussion about the Bible. ‘The minds of many are confused by these controversies. Some are inclining to- wards a rigid literalism which leaves no place for reason in the considera- tion of the sacred books. Others are being led to suppose that the author- ity of the Bible, and of the revelation which it brings to us, have been in some degree weakened by the results of what is known as the Higher Crit- icism. This little book brings a helpful and reassuring message to those who are thus troubled and uncertain. In clear and simple language it shows that in the full light of modern Lv] INTRODUCTION knowledge the spiritual message of the Bible and the Divine Revelation which it contains, stand clearer and more real to us than ever before. We need have no fear that scholarly in- vestigation will destroy or weaken the authority of this Book. The true test of the Bible lies in its reverent and faithful use, and in sincere effort to follow its teachings. Whoever reads the Bible in this spirit will find that it speaks to him with a moral power, a spiritual authority, a Divine message which his soul recog- nizes as from God Himself. If the teachings of the Bible were followed, misery and selfishness and injustice would vanish from the earth. Wars would cease. Righteousness and brotherhood and peace would reign. The Kingdom of Heaven would come among us. [vi] INTRODUCTION Apart from all theories as to the manner of its inspiration, these facts proclaim it to be the Book of God. WILLIAM T. MANNING, Bishop of New York. [vii | COMMENDATIONS Mr. Walsh sends out a volume which should be a messenger of com- fort and hope to all who read it. It deals with the real authority of the Bible in life and in the formation of true character in men and women. I feel sure that its best effect will be to reintroduce the Holy Scriptures into many hearts and homes and there let them speak for themselves. I warmly commend the book for its laudable purpose and trust it will have a wide circulation among all those who love the Lord Jesus Christ in sincerity and truth. S. PARKES CADMAN, D.D. President, Federal Council, Churches of Christ in America. [ viii | COMMENDATIONS The author of THE WorbD ABIDETH has given us the well accredited assur- ance of the “impregnable rock” of the saving truth of the enduring Book in the face of all modern research, of all criticism, high and low, of all light of scientific investigation and discovery. He sets forth some of the claims and results of the modern criticism with clearness and calmness, but with “rooted judgment” of the believer grounded in the faith. He has no fear of the truth. He would not say that the last word of the newer revealments, which he modestly accepts and which some of his readers may question, has been spoken. He would readily admit with Bishop Butler that “the Bible contains many truths yet undiscov- ered.” JOHN W. HAMILTON, D.D., Bishop and Chancellor Emeritus, American University, Washington, D. C. [ix] COMMENDATIONS The author of this most interesting and helpful book has made a valuable contribution to the right understand- ing and interpretation of the Holy Bible. While the book is entirely sound and orthodox from beginning to end, the writer has successfully cor- rected many popular mistakes which have become more or less current in these recent years of doubt and con- fusion. In addition to what he has said about the effect of new learning in giving us an increased confidence in the truth of the Bible, Mr. Walsh has given a brief treatise on the interpretation of the Bible which adds greatly to the value of his book. He reminds us in a striking and convincing way that the relation of the Church to the Bible, when properly understood, throws [x] COMMENDATIONS much light upon the interpretation or meaning of the Bible itself. We can well be grateful to our au- thor therefore, for his valuable sup- plement on interpretation. ETHELBERT TALBOT, D.D., Formerly Presiding Bishop, Protestant Episcopal Church in America. [xi] THE WORD ABIDETH I ““y AM so much perplexed by pres- ent controversies about the Bible, Science, and the fundamentals of re- ligion, that I know not what to believe nor where to look for guidance and final authority in such matters.” These words of one Christian lay- man express the sentiments of thou- sands. ‘The Bible, the Church and reason have been named as sources of authority that have been provided to Christians for their religious guidance and in a large sense they are such. Many would choose one of these sources as infallible and others find safety in a combination of the three. However, it is claimed that each of these three is limited by the natural [x] THE WORD ABIDETH frailties of humanity and their abso- lute infallibility is questioned by many. The Word of God is infallible, but are all of the channels of its revela- tion inerrant? Whether rightly or not, it is a fact that a large number of Christians look not to the Church or to reason for authority in religion, but to the Bible alone. In this Book we have a record of the progressive manner in which God’s Word for man was revealed through the Holy Spirit, culminating in the final revelation of the Word in Christ. The Bible contains and in a sense, 7s the Word of God, but it comes to us through human limitations. It is the discussion of these limitations that is a cause of anxiety to many ear- nest Christians; they feel that God’s Word is being assailed and discred- ited by critics and scientists. The ap- [2] THE WORD ABIDETH plication of modern scientific meth- ods to the study of the Bible has re- sulted in a point of view that is re- garded by many pious people as dangerous to faith and destructive of Biblical authority. The situation is one that should be met with sympathy and a real desire to help. It is a very serious matter to have one’s religious faith unsettled even when such faith has been misapplied, for reconstruction is sometimes a more dificult process than destruction. Therefore when a new foundation or basis of faith is presented, it should be not only reasonable but of assured soundness. Those who have been ex- treme and uncompromising in their religious opinions are prone to re-act beyond moderation when they become convinced that their former beliefs were not altogether well founded. [3] THE WORD ABIDETH There are Christians familiar with only one form of religion and a Church considered to be infallible. Therefore when one of these re- nounces his old faith, there may come the impulse to repudiate all relig- ious faith and be an agnostic or worse. Some extreme Protestants who have regarded the Bible with a feeling of awe and believed it to be infallible in every respect, meet with a similar experience. Having accepted scien- tific theories which seem to conflict with Biblical statements, there is an inclination to disregard reason and re- ject all belief in a divinely revealed religion. A great deal may be said for the maxim that truthis generally found in a safe position between extremes. As a boy I did not accept liter- ally the Genesis stories of the Crea- tion, Fall and Flood; I did not be- [4] THE WORD ABIDETH lieve that Balaam’s ass spoke or that Jonah lived for three days in the belly of a whale. Yet when I entered a theological seminary as student and found that some of the Professors ac- cepted the general results of what is known as Higher criticism of the Bible, there was indignation and per- plexity within me. Under their in- struction from the new point of view, the value of this precious Book was increased as a reliable guide in the sphere of religious truth. Because of the prevalent religious controversies and the atmosphere of general dis- trust, it may be well to state that the minimum of my religious beliefs is contained in the Apostles’ Creed ac- cepted without any interpretations which deny the facts of Christ’s Deity, His Virgin Birth and actual Resur- rection in a spiritual body. [5] II NE who does not endorse all of the conclusions of the critics may be tolerant enough to recognize the value of modern methods of Bible study. He may also feel that the pres- ent anxiety concerning them is unwar- ranted and endeavor to show that such methods of study have not detracted from the permanent value of the Bible as a vehicle of the inspired Word of God. Biblical scholars have not ques- tioned or assailed the Word of God, rather their work has been confined to a study of the Book which records the manner of its revelation. It is unfortunate that the word “criticism” was ever used with reference to the study of the Bible. ‘To the average [6] THE WORD ABIDETH mind, it suggests picking flaws and fault-finding, but such was not the original meaning of the term and the prejudice against it is groundless. It does not imply an hostile or irreverent attitude toward the Bible. While there are some radicals, it may be safely asserted that the majority of American and British critics are con- secrated, loyal men of God, believing in miracles and not rejecting the sto- ries of the Virgin Birth of Christ. Biblical criticism is defined as “the application of scientific methods to the textual and literary study of the Bible.” Higher criticism pertains to the literary and Lower criticism to the textual study of the books of the Bible. It should here be stated that questions of date and authorship do not perforce involve the inspiration and credibility of a Biblical writer. [7] THE WORD ABIDETH In his Outline of Christian Theol- ogy, p. 26, Dr. W. N. Clarke of Col- gate University takes the position that “On all questions of date and author- ship, critical inquiry has full rights. . .. If such investigation can legiti- mately destroy our confidence in the Bible, our confidence should by all means be destroyed. A rational faith will not shrink from investigation and Christians have no cause to fear it, for the Scriptures will bear examina- tion...) 2, “Tovrepress) ceiticismivisems invite unbelief.” There are orthodox Churches which have never officially endorsed any one position as to the origin and inspira- tion of the books of the Bible. Their clergy are required to be “persuaded that the Holy Scriptures contain all doctrine required as necessary for eternal salvation through faith in [8] THE WORD ABIDETH Jesus Christ.” All members are free to have beliefs upon such subjects as the origin and inspiration of the Bible and its relation to science. Whatever may have been the atti- tude of the early Reformers toward the Bible there are thousands of Christians today who, rejecting the authority of an “infallible Church,” accept as a substitute an “infallible Book.” Opinions and _ theories, whether literary or scientific, which conflict with Biblical statements upon any subject, are regarded as contra- dictions of God’s Word. It has been asserted that if modern critical views of the Bible become generally ac- cepted, the foundations of Protestant- ism will inevitably be destroyed. Many are perplexed and antagonized by Bible criticism and the much de- bated theory of man’s creation through [9] THE WORD ABIDETH process of evolution from lower ant- mals for the reason that they have committed themselves to a belief in the literal and verbal inspiration of the Bible “from cover to cover.” Such a view of inspiration leads to complications and controversies. It is not only unsafe, but it is not neces- sary for belief in what the Bible is really intended to teach. It is also unwarranted by the official formu- laries and documents of some of the leading Christian denominations. Many of the prominent exponents of modern Biblical criticism are found in the ministry of these churches and they are men whose godliness and good standing are unchallenged. It must be admitted, however, that in some of these denominations a very large number of the clergy and laity believe in the verbal inspiration and [10] THE WORD ABIDETH inerrancy of the Scriptures in all points, and are very militant on this subject. I have the name of a min- ister in a Southern state who with- drew his children from the Public school because the Geographies used taught contrary to the Bible concern- ing the shape of the earth and the motion of the sun. It is said that in a city of the Middle West, where a single sect is in control, the Geogra- phies must teach that the earth is flat and the sun moves back and forth in the skies. There are a few who be- lieve that the English of the King James version of the Bible is the in- spired original. One layman has as- serted in protest against the Revised version, that St. Paul’s English is good enough for him. While we look upon the King James version as a masterpiece and [ir] THE WORD ABIDETH model of beautiful English, scholars claim that in it are several hundred ambiguous or obsolete words. No translation of the Scriptures is abso- lutely perfect because the meaning of some words and sentences in the orig- inal is unintelligible. And while the King James version is by no means to be discarded, the student without a modern translation such as the Re- vised version, is at a disadvantage. With regard to inspiration, it is safest and wisest to believe that the Holy Scriptures contain the inspired Word of God and all things neces- sary for belief to salvation, without any fixed theory as to the mode of inspiration. Dr. T. M. Lindsay of the United Free Church of Scotland, in his His- tory of the Reformation, Vol. I, p. 264, says: “the authoritative character [12] THE WORD ABIDETH and infallibility belong really and pri- marily to the word of God, and only secondarily to the Scripture,—to the Scripture only because it is the rec- ord which contains, presents or con- veys the word of God. It is this word of God, this personal manifesta- tion to us for our salvation, of God in His promises, which is authorita- tive and infallible; and the Scripture shares these attributes only so far as it is a vehicle of spiritual truth.” [13] III HE critical study of the Bible in some form has been in progress from early ages of Christian history and it has been deemed necessary for any real advancement in Bible study. What is called modern criticism is not a mere search for flaws and errors, but it involves a careful study of the Bible in every aspect of its literature, such as thought, language, style, his- tory dates, numbers, environment, al- lusions, origins and modes of life. Destructive critics are in the minor- ity and as a whole critical study has proved to be help instead of a men- ace. By use of it we learn that many of the books of the Bible are com- posite or anonymous compilations of [14] THE WORD ABIDETH Writings copied thousands of times by various hands during many centuries. We learn also that it was the custom of the Scribes and others to write comments or explanations on the mar- gins of the sheets. These are called glosses, and during the ages, many of then crept “into; the) sacred “text through the carelessness of copyists. While history among all primitive peoples was in the form of ballads and folklore, the Hebrew and kindred races excelled in the art of telling stories. They had little conception of history as such or the property rights of authors, and they frequently placed the productions of several persons in one book under the name of one noted person. it coulds not. be » expected _ that Higher critics would be absolutely unanimous in their conclusions, but so [15] THE WORD ABIDETH far as I have been able to ascertain all are in practical agreement in the opinions briefly outlined below: “Although the art of writing was known five thousand years before Christ, the Book of Genesis as we now have it, was compiled at a late period, much of it, during the Exile. The stories of the Creation and Flood were common to Semitic races far more ancient than the Hebrew branch, but were purified by Jewish writers of their grossness and polytheism, yet made to illustrate the ideas of primi- tive man concerning God and nature. The story of the Fall of man is as much a parable as that of the Prodi- gal Son and symbolizes the awaken- ing of the individual and the race to a consciousness of sin. While these stories are not strictly historical, they teach divine truth and [16] THE WORD ABIDETH impart great moral lessons to all who read them. The Ten Commandments or Words were originally in the form of short sentences easy to remember, such as “Thou shalt not take the name of the Lord thy God in vain,” “Re- member the Sabbath Day to keep it holy,’ and the remaining por- tions were explanations subsequently added. Although some portions may be of Mosaic origin the first five books of the Bible are not exclusively compo- sitions of Moses, but are of various dates and origins. Much of the two books of Chronicles is of very late composition and of doubtful value as history. Only a small portion of the Psalms were written by David and many of them originated during and attersthe -iixile, The book called Isaiah is compos- [17] THE WORD ABIDETH ite, and the latter portion beginning at Chapter XL, while wonderfully in- spired, is the utterance of a prophet later than Isaiah. The book bearing the name of Daniel was written about four hundred years after the period assigned to Daniel’s captivity. The book of Job is a dramatic allegory in defence of God’s attitude toward hu- man suffering, and the book of Jonah is a missionary parable in rebuke of Jewish exclusiveness. It may be noted here not as matter of criticism but a fact of history, that it was as late as the year go of the Christian era when the Jews in Coun- cil at Jamnia decided to exclude the books of Wisdom and Ecclesiasticus from the Old Testament and admit Canticles and Esther. Also, that the final catalogue of the books of the New Testament as we now have them, [18] THE WORD ABIDETH was not completed until near the close of the fourth century. From the earliest centuries of Christianity, there has been uncer- tainty about the authorship of He- brews, 2d Peter, Jude and Revela- tion, and the identity of John the Apostle with John the Elder is still a matter of question. St. Luke’s au- thorship of the Acts and the authen- ticity of the Epistles attributed to St. Paul are generally admitted, although the Epistles to Timothy and Titus may be of composite authorship. Concerning the Gospels, it is be- lieved that while St. Mark’s in its present form is the oldest, it, together with St. Matthew and St. Luke, is based upon former writings which have disappeared. While the author- ship of the Fourth Gospel continues to be a matter of disagreement, many [19] THE WORD ABIDETH of the best scholars adhere to the tradition that its source is St. John or one of his disciples. It would require a volume of sev- eral hundred pages to present all of the deductions from a critical study of the sixty-six books of the Bible, but the above is sufficient for our information. While one may not feel prepared to endorse unreservedly all of these conclusions of the critics, there is nothing in them to warrant the anxiety and indignation that are being shown by many pious people. Any orthodox Christian could accept all of them with no weakening of his belief in the Bible as containing the inspired Word or Revelation of God to man and his infallible standard for faith and religious life. ‘This is the real ground for the existence of this sacred Book. [20] THE WORD ABIDETH Just and reverent critical study has not weakened the spiritual influence and authority of the Bible, rather its position has been more strongly em- phasized and established as our divine text-book in matters of religion. Canon Driver, a devout scholar, has said: “Criticism presupposes inspira- tion. . . . It seeks to determine the conditions under which it operates and the literary forms through which it manifests itself and thus it helps to frame a true conception of the methods which it has pleased God to employ in revealing Himself to His ancient people of Israel and in preparing the way for fuller manifes- tation of Himself in Christ Jesus.” [21] IV ELIEF in inspiration does not imply the absolute inspiration and accuracy of every statement found in the Bible. St. Paul teaches us in his First Epistle to the Corinthians that all of the words of an inspired writer may not be inspired. We are not required to accept as the Word of God all of the salutations, the do- mestic and business directions at the close of his Epistles. We are not bound to believe that the earth is flat, having four corners, that heaven has streets paved with gold, neither could we place the genealogies in the Gos- pels on a par with the words of our Lord Himself. In fact it is hazard- ous to tie ourselves down to an ex- clusive theory of inspiration. [22] CHE WORD ABIDETH We are taught that the Holy Ghost spoke by the Prophets, but does this mean certain men or the writings at- tributed to theme It would seem wiser to believe in the inspiration of persons rather than books. Whether Moses, David or Isaiah wrote all that has been ascribed to them, we can believe in the inspiration of Moses the Law-giver, David the Psalmist and Isaiah the Prophet. Critics are unanimous that inspiration reaches its highest point in the Psalmists and Prophets. The canonization of the Scriptures by the Jewish and Christian Churches should not be confused with the ques- tion of the inspiration of the writers. The basic truths of our religion are not entirely dependent upon what is called inspiration. I believe in the inspiration of the writers of the four [23] THE WORD ABIDETH Gospels, but it would not be necessary for me to believe in their special in- spiration if I were assured of their honesty, intelligence and reliability as witnesses of what they had seen and heard and that we have a correct rec- ord of their writings. There is a difference between in- spiration and revelation. A person might be a medium of revelation and lack inspiration, or inspired without being a channel of revelation. As Dr. Fairbairn says: ‘Authority belongs to the Bible not as book but as a reve- lation, not because it has been canon- ized (by the Church) but because it contains the history of our Redeemer and our redemption. . . . Revelation is thus as to its accidents, a literary question, but as to its essence, a spir- itual experience.” The effect of God’s Spirit is not [24] THE WORD ABIDETH always of the same order, it deals more with ideas than with words. The Bible shows not a single revela- tion, but in various stages, in divers times and portions as men were able to receive it. When the human race was in its childhood spiritually, intel- lectually, and in morals, God spoke in ideas and terms suitable to primi- tive man. Man also spoke of God and represented Him from a very hu- man and primitive point of view, at- tributing to Him many of the char- acteristics, actions and passions of men. ‘They spoke of God’s face, eyes, nostrils, hands, arms and feet. Fuiend- ish cruelties committed by men were ascribed to the command of God. If in the Bible God is represented by qualities and actions that are re- pellent to the highest instincts of hu- manity and directly contrary to the [25] THE WORD ABIDETH Gospel as proclaimed by Christ, such statements do not require labored ef- forts in explanation, but should be accepted as reflections of the igno- rance and barbarity of the times. They are not in any sense divinely inspired models of theology or morals for Christian people. While all of the laws and regula- tions of the Old Testament are not binding upon us as criterions of mor- als for this age, they were the best for the ancient people and prepared the way for the moral standards of Christianity. Although the people of ancient times were crude in their no- tions of God, of morals and of life, the Word of God was not to be hindered in reaching men in such ways as they were able to receive, assimilate and make it known unto others. Indeed this was the method [26] THE WORD ABIDETH employed by God the Son when on earth He came to complete the reve- lation of the Word to man. For the most part ancient history was poetry and folk lore while mod- ern history is prose and the result of scholarly research. A large portion of the Old Testament is poetry. When we read that the sun and moon stood still, the stars came down and fought against Sisera, the hills skipped like lambs, the trees sang and clapped their hands, we are reading pure poetry. The Bible is not supposed to teach history or medicine as abstract sci- ences; it does not contain a complete cosmology of the universe, it is not our text-book on Antropology, Biol- ogy, Geography or Geology. If God’s revelation had come to the ancient Hebrews in terms and ideas foreign to their own age they would never [27] THE WORD ABIDETH have been able to receive or apply it. Four thousand years hence our de- scendants may marvel at the crude- ness of the twentieth century. If it be admitted that the Bible contains allegory, poetry and legend which have little historical basis, how is the reader to distinguish truth from fiction or identify God’s revelation of truthe To this question the reply is that in both the Old and New Testa- ments from Genesis to Revelation, an allegory or anecdote, a poem or a parable is the Word of God so far as it conveys a true lesson in faith, morals or any right phase of religion and life, while the events and per- sons named may be fictitious. Bishop Chares Gore, one of the great scholars of this age, and a bul- wark of orthodoxy in the Church of England, writes: ‘““We must start from [28] THE WORD ABIDETH the solid historical ground of the written prophets. We must re-assure ourselves on this solid ground of the reality of God’s Self revelation. Then we shall find ourselves believers of a surety that God did ‘in many parts and many manners speak in old times unto the fathers by the prophets.’ .. . The Spirit Who is really God, spake Peete wprophets. 00.4) Lhat) is ithe essential thing. Then We shall rec- ognize how the prophetic spirit grad- ually purged and re-interpreted the folk-lore and traditions of Israel to express moral and religious truth in- stead of empty falsehood, and how there were different grades and kinds of inspiration in psalmists and wise men and codifiers of the law and com- pilers of stories for moral edification, all in different degrees inspired by the divine Spirit. So viewed, the Old [29] THE WORD ABIDETH Testament becomes not only more in- teresting, but also holds its unique spiritual value not in opposition to but in harmony with historical criti- cism.” [30] V. NE of the most serious griev- ances against Biblical critics is that “they have weakened belief in the miraculous elements of the Old Testament.” Considered as such, mir- acles in the Old Testament are not discredited by critics. Provided they have an historical background as strong as the miracles of Jesus, they are admitted. It is claimed, however, that some of these will not stand the tests of history, good morals or pure religion. ‘The character of the litera- ture which records them is also to be considered; much of it is rated as folk-lore in the form of anecdotes, poetry and quotations from documents of obscure origin such as the book of Jasher. But such conditions do not [31] THE WORD ABIDETH apply to all of these narratives nor detract from the truly religious les- sons taught by many of these stories. Jesus invented stories to convey moral and religious truths. A true interpretation of the history of the Jews warrants our belief in the need of a divine intervention in many crises of their national life. Critics assure us that they have not rejected the miraculous or the super- natural from the Old ‘Testament, that they have not questioned any portion of the Bible that is of real and per- manent value to the Christian believer in the Word of God. The fact that Jesus spoke of the Law as written by Moses and the Psalms by David, and that He refers to the Flood, Daniel and Jonah, has been used by some as a conclusive argument against the opinions of crit- [32] THE WORD ABIDETH ics as to the authorships, chronology and narratives of the Old Testament. To this argument the general reply of modern Bible students is that our Lord’s references in these cases do not involve any teaching upon literary or scientific questions. Prof. H. R. McIntosh of Edin- burgh, in his volume on “The Person Brainrist pet 3;'sayss) “Lo anvest His words with legal authority in matters of Bible criticism and history is wholly misleading and irrelevant. The realm of scientific knowledge is one in which He became like unto his brethren.” As in the Old Testa- ment, so in the New, all divine teach- ing was adapted to the limitations of the people who received it. It would have been in accordance with our Lord’s methods of teaching had He used language or illustrations in line [33] THE WORD ABIDETH with current ideas and _ traditions, without endorsing them as correct. This method is very obvious in the parables. The reference to Abra- ham’s bosom is a noteworthy example and is classed with the mention of the Flood and Jonah and the great fish. ‘The Jews referred to the whole Penteteuch as “Moses” although the Scriptures nowhere say that Moses wrote the Book of Genesis. In the Epistle to the Hebrews the Psalter is called “David.” In like manner to- day, we cite ““‘Webster” for the defini- tion of words coined long after the death of the compiler of Webster’s Dictionary. In the first century, A.D., ‘The Prophets” was understood to in- clude the historical books beginning at Judges, and ““The Psalms” included several other books beside the Psalter. Writers of unassailable orthodoxy [34] THE WORD ABIDETH say with reverence, that if it were possible that our Lord, under the limi- tations of His humanity, did not know the authorship and dates of the Old Testament Books, it would be in keeping with His own assertion that He did not know the time of His Second Coming. A discussion of the theological questions concerning our Lord’s human consciousness may not be desirable here, but we may be sure that whatever the limits to which He subjected Himself in order to become really man, they do not conflict with our belief in the absolute Deity of Christ, as God the Son, conceived by the Holy Ghost and born of the Virgin Mary. The question as to the infallibility of the Bible has a superb answer in Dr. Patterson Smyth’s book “How God Inspired the Bible”: “The Bible [35] THE WORD ABIDETH is infallible in revealing God and teaching men all that is necessary for salvation. It is infallible in pointing men to Christ and leading them to higher and holier lives. . . . All that it teaches about faith in God, in Christ, in truth, in righteousness, in moral love in the wisdom of a life spent in the fear of God, has proved its absolute trustworthiness. Here the Bible is infallible, and let us remember that it is the only infal- libility required of it.” It is the conscientious conviction of Biblical critics that instead of being a source of skepticism their work has furnished a wealth of aids to more devout and intelligent Bible study: It has brought to bear upon the litera- ture of the Bible the results of re- search in such sciences as Archaeol- ogy, Astronomy, Ethnology, Geology [36] THE WORD ABIDETH and History. The literature and rel- ics of other nations have been utilized to corroborate or explain obscure or inconsistent passages in both the Old and New Testaments. Modern criti- cal methods have furnished a more accurate mental grasp of the thought and life of the ancient Hebrews and their neighbors. They have also given us a better understanding of the age in which our Lord lived and the ex- ternal influences that are reflected in the New Testament writings. Critics believe that the supreme re- sult of their work consists in greater facilities of discrimination between the divine and human elements in the Bible; separating more of the pure gold of God’s Word from its alloys, thus enabling the reader to perceive and concentrate upon the essential matters of faith and spiritual life. [37] THE WORD ABIDETH This modern attitude toward the Bible in its inspiration, history, and literature is maintained in many theo- logical seminaries and Bible classes. It is the point of view that prevails in some of our best colleges and uni- versities. There are but few Biblical dictionaries and commentaries issued during the past decade, that do not assume it. Notwithstanding its strong establishment in the realm of scholar- ship, there are many earnest Christ- ians who regarding it as a menace to evangelical Christianity, would firmly resist its advance. There are others who like Gamaliel of old, will not contend against it lest they be found fighting against God. I am neither a Fundamentalist nor a Modernist according to the common use of these terms, and I certainly do not endorse all of the opinions of Bib- [38] THE WORD ABIDETH lical critics. ‘They themselves do not claim permanence for all of their con- clusions, and during the coming years of research, there may be changes in some of their positions. It is due to them and to the Christian masses that the results of their work should be- come more generally known, also that efforts should be made to re-assure those who feel that the Word of God is being discredited by critics and men of science. It should be enough for us Chris- tians that “every Scripture inspired of God is also profitable for teach- ing, for reproof, for correction, for instruction which is in righteousness.” These sacred documents were “writ- ten for our learning that we through patience and comfort of the Scrip- tures might have hope.” What mat- ters it then, if men in all ages have [39] THE WORD ABIDETH differed in their ideas of Biblical liter- ature and life, or held various the- ories as to the manner in which God’s Word has been revealed? Whatever is divine will stand every test. In all of the writings, discussions and debates on this subject, it should be emphasized that the ultimate au- thority is not a book but the Word of God which became flesh and dwelt among us, as a Person. Jesus Christ in His nature, in all that He taught and did, was and ever abides as, the Living Word of God. “Flaving been begotten again, not of corruptible seed, but of incorrup- tible, through the word of God, which liveth and abideth. For All flesh is grass, And all the glory thereof as the flower of grass. [40] THE WORD ABIDETH The grass withereth and the flower falleth. But the word of the Lord abideth forever. And this is the word of good tid- ings which was preached unto you.” (1st Peter. 1. 23-25. R. V.) [41] VI E are convinced that with due allowance made for all human elements in the Bible, the revelation of divine truth remains there in all of its potency. Also that in the re- ligious teachings of Christ the Living Word, we have an “infallible rule of faith, “and: practice.) “Yet itheregses mains the question of interpretation which has been a source of contro- versy and division among Christians for a long period. Is the average man or woman qualified to interpret the Bible according to individual judgment or is the Church the duly authorized interpreter of Holy Writ? For many centuries there was only one answer to this question, but dur- [42] THE WORD ABIDETH ing the Reformation in the sixteenth century there arose the clearly drawn issue between Church authority and private judgment. Among many of the Continental reformers these were considered to be mutually antagonis- tic and there was little conception of a possible reconciliation. The right of private judgment was one of the fundamental principles of early Prot- estantism and it is still asserted by that type of Christianity which de- mands an open Bible with absolutely unrestricted freedom of interpretation by the individual. The faculty by which we judge and decide is an essential element of our personality and it is involved in the very process of thought. Before I can accept the judgment of another as my authority upon any subject, I must exercise my own faculty of judg- [43] THE WORD ABIDETH ing his judgment. This faculty 1s inherent in that freedom of the will with which every human being is en- dowed. In the sphere of religion, this right of every man to interpret the Scriptures as reason and con- science may dictate, is considered one of the precious heritages of Protes- tantism to be kept inviolate regardless of cost or consequences. And yet it is a tragic fact of Chris- tian history and experience that the great evils of heresy and schism and many absurd teachings and customs have come from the misuse of this privilege. It has been said that Prot- estantism with its assertion of this right, tends toward either schism or rationalism. It would not be unjust to say that many of the sects and heresies now existing in the Christian world are traceable to assertions of [44] THE WORD ABIDETH the right of private judgment. It was during the early years of the Reformation period that Protestants began to disagree concerning the in- terpretation of the Bible and under their leaders, divide into organized sects. Today their descendants are found in the more than one hundred religious bodies that claim a place in the world as Christian churches. There is one section of Protestant- ism which takes pride in the fact that itmnase 00: creed | but, the +) Bible.” Nevertheless this particular section is divided into twenty-three denomina- tions with distinctive names. The large outstanding Protestant denomi- nations, including their numerous sub- divisions, justify their positions in Christianity to a large extent by the Holy Scriptures. Not only in former ages but in these times many sects [45] THE WORD ABIDETH have had their birth from the peculiar views of individuals concerning the teachings of the Bible. Mr. Blank or Mrs. Block, after diligent reading of the Scriptures, says: “At last! I have found the true doctrine and the true: Church: Let ‘every one) accent my exposition of the Bible and all of the problems of religion and life will be solved.” The Christian Scientists, the Mor- mons, the various types of Millenari- ans, the followers of Voliva,—all sorts of Christian sects prove their doc- trines and justify their positions by the Bible. While some interpretations are so literal as to be grotesque, others have pressed the figurative or ration- alistic methods to the extent of ex- plaining away the reality of any reve- lation from God in either the Old or New Testaments. The principle [46] THE WORD ABIDETH of “the competency and freedom of the individual to choose for himself in all religious matters,” when unduly stressed, may lead one from Christi- anity into a society of ethical culture which could include Buddhists, Jews and Agnostics. ‘The use of modern critical methods of Bible study has proved to be a most valuable aid to sound interpretation or exegesis but like many other good things, even this may be carried to a dangerous ex- treme. [47] Vil Ngan ca that many of the divisions and other evils that af- flict Christianity are due to a wrong use of the Bible by individuals and their followers, there yet remain the questions of the authority of the Church and of which branch of the Church. As now existing, the Church is composed of branches or sects each claiming to be justified in their posi- tions of separation. In some of these branches it is claimed that the Church is not only best qualified but duly au- thorized to interpret the Scriptures, especially in matters of doctrine, dis- cipline and worship. If the Church was founded by Christ it is a divine institution or organism, possessing au- [48] THE WORD ABIDETH thority in questions of religion and morals. But does this authority extend to the right of the interpretation of the Scriptures for the religious guidance of its members? ‘The Jewish and Christian Churches produced the Bible, and the Christian Church was organized and at work for a genera- tion before any of the present New Testament was written. Whether of- ficially or not, the Church as “the Witness and Keeper of Holy Writ,” decided which are the canonical books of the New Testament. The Word of God came before the Church, and therefore it is not as a revelation but as a book that the Bible is dependent upon the decision of the Church as to its contents. The Church is not founded upon the New ‘Testament, but upon the Person of Jesus Christ, [49] THE WORD ABIDETH the Living Word of God, yet all of our knowledge concerning our Sav- iour’s life, teaching and redemptive work, comes from the New Testa- ment. ‘Those who lived nearest to the time of the writers of the New Testa- ment and certify as to the genuineness of the books should be well qualified to testify as to the teachings of those books, and the Church in her Coun- cils has ratified the opinions of these early Christian Fathers. There can be no translation of the Bible without an interpretation of the original and the individual who ap- proves of a particular version is ac- cepting someone’s interpretation of the Scriptures. It is generally admit- ted that the Apostle’s Creed adopted by the Church is based upon Bible teachings, therefore, every subscrip- tion to this Creed is an acceptance of [50] THE WORD ABIDETH the authority of the Church to make its own interpretation of the Scrip- tures and set it forth in a Creed. Any person who approves of a set Articles of Religion, a Confession of Faith or a Book of Discipline, thereby admits the authority of an organized body called the Church, to interpret the Scriptures for its members. Dr. C. A. Briggs, in his ‘“Theologi- cal Symbolics,” p. 268, says: “The Protestant principle that the Scripture was its own interpreter, and that doubtful passages were to be inter- . preted in accordance with those that were not doubtful is most excellent. But who shall decide as to these pas- sages? In fact both Protestants and Roman Catholics are right; and their principles are complementary and not exclusive. We must recognize that, while Scripture ordinarily interprets [51] THE WORD ABIDETH itself to the right minded, yet this is not always the case; and that the final judgment is with the Church, and not with the individual provided the Church does not decide against the truth and righteousness.” Although Dr. Briggs does not explain what he means by “the Church” in the sen- tence above, it is certain that he does not refer to the Roman Church. There is no necessary conflict be- tween Church authority and individ- ual judgment provided neither is stressed beyond reasonable limits. The present tendency is to supplement the authority of the Bible and the Church — with that of reason, which both Roman Catholics and ultra-Protestants ignored in the sixteenth century. One exaggerated Church authority while the other almost obliterated it. The Protestant extremist, accepting the [52] THE WORD ABIDETH Bible to the exclusion of reason, de- velops into a fanatic, while the Roman Catholic, stressing Church authority beyond reasonable bounds is in danger of bigotry. Not rationalism but rea- son will have a large share in the solution of the religious problems of the present generation. [53] Vill LTHOUGH | > the.) /.Chrrstigg Church produced the New Tes- tament, this group of writings testifies as to the history, doctrine, discipline, worship, and government of the Apos- tolic Church. As the Bible, espe- cially the New Testament, contains our standard of religion and right liv- ing, there are many who believe that the Church is God’s ordained teacher, in these things using the Bible as her Divinely inspired text-book. So long as Christianity is divided into many denominations there will be confusion as to what is meant by “the Church.” ‘The term is used with reference to a denomination and also to describe Christianity in general. [54] THE WORD ABIDETH Each of the one hundred denomina- tions bases its doctrine upon its own interpretation of the Scriptures and expects its members to submit to the teachings: of <‘the) Church.) «It “is obvious that until organic Church unity is accomplished, there can be no authorized interpretation of the Bible other than that of some branch or sect, and each individual must look to his own denomination for guidance in doctrine and religious life. Or if the dogma proved from Scripture by his denomination is against his consci- entious convictions, he may seek mem- bership in one more to his liking. Against this advice is the objection that it encourages sectarianism; view- ing the question from any position, we are made painfully conscious of the tragedy of a divided Christendom and the urgent need of something better. [55] THE WORD ABIDETH The ancient and undivided Church of God, accepting the consensus of opinion and usage, decided which were the canonical books of the Bible, and today, a united, uncorrupted and comprehensive Church would afford the only solution to the vexed prob- lem of interpretation. That united Church would not accept the individ- ual opinions of the early Fathers, nor of Augustine, Wycliffe, Luther, Cal- vin, Arminius, Cranmer, Wesley, nor any pope. It would take the con- sensus of opinions and the organic reason of the Church in all ages, in- cluding the present, guided by the Holy Spirit. That Church would not presume to claim itself as the only channel of divine grace or truth, for “the Spirit moveth where He listeth.” It would rejoice in His workings among those who refuse to [56] THE WORD ABIDETH submit to its teachings, yet seeking in unity to proclaim the whole Gospel of Him who is the Living Word of God. Waiting for this united Church to be restored to Christendom, each one should devoutly read his Bible trying as best he can to understand what he reads. And as the Ethiopian official sought guidance from St. Philip, a duly ordained minister of the Church, so should each look for religious in- struction and doctrine to what he con- ceives to be “the Church.” While conceding the authority of the Church to teach dogma, it would be almost insane to suggest that a Christian in this age has no right to read his Bible and use his God-given reason to understand it. Any denomi- nation, at least a Protestant one, that attempted such restriction would ex- [57] THE WORD ABIDETH perience a convulsion. In zd Peter, I. 20-21, it is said that “no prophecy of Scripture is of private (special) interpretation, for no prophecy ever came by the will of man, but men spake from God, being moved by the Holy Spirit.” The same Spirit who inspired the sacred writer must in- spire and guide the reader. As a poetic mind is required to understand and appreciate poetry, so is the spir- itual attitude necessary for the best results in reading God’s Message to man. Whatever may have been the orig- inal meaning of this passage in 2d Peter, we may infer from it that in order to interpret with a measure of correctness there must be some prepa- ration and equipment. The judg- ment, like the conscience, needs to be enlightened and trained. And there [58] THE WORD ABIDETH should be such qualifications as piety, faith, humility, wisdom and a fair amount of education, lest being “‘igno- rant and unsteadfast, we wrest the Scriptures to our own destruction,” being led by fanciful interpretations into strange doctrines and practices. The Bible student of this generation has at hand the results of the best scholarship of all denominations, set forth in Commentaries, Bible Diction- aries, etc., and while remaining loyal to the doctrinal teachings of his own denomination, he may gain from such aids a wealth of valuable information in other fields of Bible study. Volumes have been written concern- ing methods of interpretation and the devotional study of the Bible. With this fact in mind, I have ventured to present another phase of the subject, the importance of which has not been [59] THE WORD ABIDETH sufliciently realized by Protestants, namely the authority and part of the Church. God’s Word is so simple that a child may gain some insight of its meaning, yet the Bible which re- cords it contains passages so deep that all the learning of all the ages has not been able to fathom them. Let every man read and study this Great- est Book in the World with prayer that the Holy Spirit may direct the reason, open the heart and make clear the understanding, yet always relying for general guidance upon the col- lective judgment of that organization which to him is the Church of God. [60] BIBLIOGRAPHY Dummelow, John Roberts, Ed. Commentary on the Holy Bible, by Various Writers. (Macmillan) Fowler, H. T. History of the Literature of Ancient Israel. (Mac- millan) Hastings, Rev. James Dictionary of the Bible. (Scribner) Mercer, Samuel Alfred Browne Life and Growth of Israel. (Morehouse) Nairne, Rev. Alexander Every Man’s Story of the Old Testament. (More- house) New Standard Bible Dictionary. (Funk & Wagnalls) Peake, Arthur Samuel Commentary on the Bible. (Nelson) Smythe, John Paterson How God Inspired the Bible. (Pott) Smythe, John Paterson The Bible in the Making. (Pott) [61] 7 : ‘ af VAs a Mm |