Jeff Wilson preaches for the Kleinwood church of Christ in Spring, TX. He and his wife Amanda, have three children, Abigail, Joel, and Elizabeth. jtwilson7@sbcglobal.net.
The religious world of the nineteenth century produced some contrasting extremes. The Darwinian evolutionary thinking applied to religious studies by men like Julius Wellhausen produced the so-called "Documentary Hypothesis." This theory that the Pentateuch was the product of documents cut and pasted together, set the stage for a widespread rejection of a belief in the inspiration of Scripture in much of the religious world in the twentieth century. On the other extreme, men such as Barton W. Stone, Thomas, and Alexander Campbell, and others like them were equally entrenched in the denominational world of this same century. These men, however, did not move away from a trust in the authority of God's word, but toward a greater respect for it as the absolute authority in matters of faith and practice. What influenced such extremes? Are similar dynamics at work in our day? Are there men and women of "an honest and good heart" (Luke 8:15, NASB), presently in error who are poised for similar moves toward a greater respect and obedience to God's word? How can Christians identify such souls, and influence them for good?
The Problem
There is a perennial temptation to isolate ourselves from denominational influences by cutting ourselves off from any contact with them, including reading any books, articles, or other materials that are produced by the denominational or academic worlds. The reticence to read such items is understandable given the immense potential for being led astray by authors who are learned and eloquent, yet also captive to various unscriptural errors. Scripture indeed teaches, "do not participate in the unfruitful deeds of darkness, but instead even expose them" (Eph. 5:11).
Yet a principled, absolute abandonment of reading any works other than those produced by brethren or seeking any opportunity for influence and understanding has its own inherent risks. C. S. Lewis, in his classic essay "On the Reading of Old Books," efficiently explains the danger in reading only new books (because they are presumably up-to-date and therefore better) as compared to old books. He wrote:
Every age has its own outlook. It is specially good at seeing certain truths and specially liable to make certain mistakes. We all, therefore, need books that will correct the characteristic mistakes of our own period.
His basic point as it pertains to historical understanding is equally applicable in studying the Bible. Everyone is liable to be blind to certain flaws and unaware of that blindness. Just as books from other eras can correct modern blindness to our own flaws, so too can books from outside our fellowship show us things about the Bible or ourselves that we may not have noticed.
A Possible Solution: Plunder the Egyptians
All truth is God's truth. Just because a denominational preacher or scholar is in error with regards to some of his teaching, does it necessarily follow that he is in error in all that he says or writes?
As an ancient analogy to our contemporary consideration of this issue, those attempting to be Christians in the earliest centuries struggled with whether or not Christians should read or study pagan works (Homer, Plato, Aristotle, Virgil, etc.). While Tertullian famously and memorably thought not, asking the question, "What has Athens to do with Jerusalem?" (On the Prescription of Heretics 7), Augustine had a more nuanced and, ironically, biblical approach. Specifically, Augustine wrote that Christians should follow ancient Israel's example and "plunder the Egyptians" (cf. Exod. 3:19-22; 12:36). He wrote:
Moreover, if those who are called philosophers ... have said aught that is true and in harmony with our faith, we are not only not to shrink from it, but to claim it for our own use from those who have unlawful possession of it. For, as the Egyptians had not only the idols and heavy burdens which the people of Israel hated and fled from, but also vessels and ornaments of gold and silver, and garments, which the same people when going out of Egypt appropriated to themselves, designing them for a better use, not only doing this on their own authority, but by the command of God, the Egyptians themselves, in their ignorance, providing them with things which they themselves were not making a good use of; in the same way all branches of heathen learning have not only false and superstitious fancies ... but they contain also liberal instruction which is better adapted to the use of the truth, and some most excellent precepts of morality; and some truths in regard even to the worship of the One God are found among them.... These, therefore, the Christian, when he separates himself in spirit from the miserable fellowship of these men, ought to take away from them, and to devote to their proper use in preaching the gospel (On Christian Doctrine II.60).
We wouldn't agree with Augustine that pagan philosophers teach us about "the worship of the One God," unless he means that even pagans recognize the reality of a Creator to whom reverence is due (cf. Rom. 1:18-21). Even so, his comparison of Israel's plunder of the Egyptians in application to our attitude toward valuable things in the possession of those outside of Christ is compelling.
Perhaps we can extend Augustine's point even further-if even pagans sometimes correctly perceive and write things that are at least in part true, how much can we potentially find useful observations and points from select denominational writers who (while most definitely in error on some points and particulars), are also (if we are honest about it), at least in some cases sincerely seeking the same thing we are? There are now, and always have been, those outside God's fellowship to whom it could be said as Jesus once said to an ancient Scripture scholar "you are not far from the kingdom of God" (Mark 12:34). Will we even know about such souls if we are unwilling to look for them? Can inquiry into such resources open opportunities for us to influence those around us of a similar mindset?
This is all well and good, but most importantly of all, can we bring the Bible itself even more specifically to bear on this issue? I believe we can.
The apostle Paul was a well-educated man in his own time and place, as is made clear both in his own self description (Acts 22:3), as well as by his reputation (Acts 26:24). Paul was equally at home with the depths of Jewish learning as well as the breadth of Greco-Roman culture. Is it possible that Paul's educational background may have been part of what made him God's fit chosen vessel to take the gospel to the Gentiles? Here was a man thoroughly versed in the Old Testament Scriptures that pointed to Christ while equally equipped to communicate that truth in ways that would resonate within the mainstream culture of the Greco-Roman world. Does this offer a model for us?
Indeed, it was Paul whom God providentially sent to Athens, the intellectual capital of the ancient world, to deliver for the first time to that city God's good news. And it was there that Paul did this divine work by connecting something that "one of your own poets" had gotten right with the gospel of Jesus Christ. In Acts 17:28, Paul quotes from Aratus' Phaenomena ("For we also are His offspring"). Titus 1:12 shows Paul citing another pagan-traditionally considered to be Epimenides ("Cretans are always liars, evil beasts, lazy gluttons")-even going so far as to note that the pagan was correct! In 1 Timothy 6:10 Paul says that "the love of money is the root of all kinds of evil," a general observation made by a number of ancient writers (traditionally including Diogenes of Sinope). Then there is 1 Corinthians 15:33 where Paul cites Menander ("Bad company corrupts good morals"). Clearly, it is the Holy Spirit that led Paul to make these citations, but it demonstrates that even inspired writers do not shun truth simply because one who is in error and unbelief may be the one who voiced it.
Caveats and Warnings
But by no means should I be construed as saying that brethren en masse should then read widely and indiscriminately in the larger religious world's literature. Those who are not well-grounded in Scripture must first become well "nourished on the words of the faith and of the sound doctrine" (1 Tim. 4:6). Only then will we be able to "to discern between the unclean and the clean" (Ezek. 44:23). Yet, even when we have done that several caveats are in order.
Filtering and Use.
Guarding and Sifting.
Reason and Purpose.
A Strategy for Reading Denominational Scholarship
The reality is that we already interact with denominational scholarship by virtue of the fact that the very Bible translations we depend upon are all products of the denominational world. To put it another way: all of the reputable translations brethren use-King James Version and New King James Version, American Standard and New American Standard Version, even the more recent English Standard Version-are all productions of denominational scholars. But this observation leads to what may well be the most significant treasure we can "plunder from the Egyptians."
The fact that already our most frequent encounter with denominational Biblical scholarship is through our translations themselves demonstrates where denominational scholars can be extremely beneficial to us: in helping us better understand the Biblical text itself. All of the modern translations I just referenced above (ASV, NASB, ESV) are highly literal translations produced by scholars who take the Bible seriously and authoritatively. Although we would differ with many of them on matters of salvation and the work of the church, their attitude toward the inerrancy of Scripture is very conservative. This underscores the fact that there are many scholars among the Evangelicals as well as a few even among the mainline denominations whose books, articles, and commentaries can help us understand the deeper significance of aspects of the Hebrew, Aramaic, or Greek original text that cannot be communicated in literal translation. These might include aspects of ancient history or culture that enlighten our understanding of the Biblical text and thus enhance our ability to hear all the more the nuance and depth of God's revelation to us. Such writers can help us see the literary character of the original text allowing us to better understand the full-scale context of various stories or teachings. While the cautions mentioned above apply equally to the use of scholarly works, Christians can benefit from the careful use of conservative scholarship.
Opportunities for Influence
The error and apostasy of our day certainly provides reason for concern. Many in the religious world have moved further and further away from biblical patterns. At the same time, as in the nineteenth century (and all generations) there are souls presently caught up in error, yet with hearts "not far from the kingdom of God" (Mark 12:34). May we seek them out, understand their views, and work to lead them out of error and to the truth, (cf. 2 Tim 2:24-26).