Idag publicerar vi Tim Chestertons presentation av Stuart Murrays bok om anabaptistisk bibeltolkning. Det är en lång text, men den är mycket läsvärd. En bra sammanfattning av en enastående bok. Publicerad med författarens tillstånd.
My book this past week has been Stuart Murray’s excellent Biblical Interpretation in the Anabaptist Tradition. I suspect it is the most important book I have read so far on my sabbatical leave; I think that everything else in the Anabaptist tradition flows logically out of their approach to biblical interpretation. Stuart does not claim that the sixteenth-century Anabaptists had a completely developed and logically consistent approach to biblical interpretation; this would have been an unrealistic expectation of a largely uneducated and vigorously persecuted movement. However, he identifies a surprisingly coherent approach across the various sixteenth century Anabaptist streams, while acknowledging differences of emphasis and admitting shortcomings.
He points out six general principles:
1. Scripture is self-interpreting.
Statements from Anabaptists show their confidence about the clarity of Scripture and its sufficiency without external additions. They strongly affirmed the right of private interpretation of Scripture, insisted that Scripture was clear enough to be understood and obeyed, and rejected the imposition of an interpretive grid on Scripture to force passages into consistency with preconceived theological systems. Statements from Anabaptists on trial show that their leaders’ attitudes had enfranchised the membership and produced tremendous faith and confidence in the ability of the ordinary Christian to understand and apply the Scriptures to their lives.
This principle has to be understood in the light of the historical situation of the Anabaptists. They were concerned that the 16th century Reformers such as Calvin and Luther were paying lip service to the plain sense of Scripture and the right of private interpretation but actually hedging these around with many qualifications. They suspected that priests and scholars were using their learning to find sophisticated reasons why simple obedience to Scripture was impossible and unnecessary.
Criticisms of this principle include the fact that Anabaptists failed to appreciate textual difficulties that cannot be resolved without good scholarship. What many readers assume is the plain meaning of the text may actually bear little resemblance to the original intent of the author when understood in a different cultural setting. Also, the disagreements and divisions about biblical interpretation within the Anabaptist movement would seem to indicate that the plain meaning of the text is not as plain as they assumed! However, for thousands of Christians, during the formative years of the Anabaptist movement, this approach was genuinely liberating. Whatever its shortcomings, it enfranchised people in ways the Reformation promised but often failed to deliver.
Confidence that Scripture was clear and that all Christians could understand it applied pre-eminently to the passages containing the words and actions of Jesus. The belief that Jesus clarified what was previously obscure appears frequently in Anabaptist writings; it meant that Jesus’ words took precedence over all other words of Scripture.