Sacred Word, Broken Word by Kenton Sparks–Comments from a Former Fundamentalist

When I returned from the SBL annual meeting a few weeks ago, I told lots of folks about my experiences and about a few of the books that I purchased or had hoped to purchase in the near future. The one I began reading on the bus ride home was Sacred Word, Broken Word: Biblical Authority and the Dark Side of Scripture by Kenton Sparks. I posted the picture of the book on my Facebook account, which led to a flurry of mostly negative comments. I don’t suppose most of the folks knew Sparks or anything about his book. They might have reacted to the title which calls the Bible both sacred and broken, and I’m sure Sparks’s quote from Bonhoeffer that I posted helped egg on the discussion:

“We must read this book of books with all human methods. But through the fragile and broken Bible, God meets us in the voice of the Risen One” (Sparks, 1; Bonhoeffer, Reflections on the Bible)

A former fundamentalist, I understand the concern. People assume (as I did once) that any insinuation about the Bible’s brokenness is simply an attack on the Bible’s authority. Bonhoeffer’s quote makes me uneasy, but it is also one of the more wonderful and refreshing things I’ve heard about the Bible in a long time. The more I study the Bible through an academic and critical lens, I am less convinced by the traditional ways to reconcile Bible contradictions and difficulties. It is one reason I could no longer tow the fundamentalist party line. But old habits and theological positions die hard, and Bonhoeffer’s quote makes me nervous yet hopeful in my search for a different approach to Bible interpretation. But Sparks intrigued me with his first quote, so I eagerly dove into the rest of the 156 pages for the next week. I read it slowly, marking it up in several places with some !’s, some ?’s and a whole lot of circles, underlines and comments. Overall, I was enthusiastic about the message.

He began his book by affirming that the Bible is God’s word, the sword of the Spirit, and written by those who were moved by that Spirit (8-9). It contains God’s truth and elements of divine beauty. Yet it also contains some features that are very disturbing to modern readers–to Christians and non-Christians alike. It is pretty clear that one of the basic messages in the Bible is that the world was created by God and yet contains a great deal of pain and evil. Sparks touches on different theological approaches to the creation narrative and the effects of the Fall on the universe, probably to show the theological complexity of the issue. He also offered a very brief argument himself, but ultimately stated that no one can really prove conclusively that the Christian view of evil is correct (17-19). I agree, especially since the Bible itself offers several approaches to the problem of evil (compare the messages of Job and Ecclesiastes for example). Furthermore, Sparks observed that God expresses himself through creation even though it is fallen and warped (20-21; cf. Ps. 19:1-3). I had never considered this before; and so as I read I could feel my hope grow. The Bible can and does reflect a redemptive message through the pens of depraved authors.

Next Sparks devoted a few pages to Christology..which is a little weird until you see where he is going with it. The coming of Jesus is an example of how God seeks to communicate with mankind. God became incarnate, taking on the “likeness of sinful flesh” to redeem and communicate with those people who were condemned (Rom 8:3-4). Therefore, the fallen world is only redeemed when God interacts with it (27). But unlike the nature of Christ himself, the scriptures were written by sinful men whose works were adopted or sanctified for God’s uses. To claim the scriptures themselves were sinless all together, insinuates a kind of hypostatic relationship between God’s divine perfection and text or its authors. Since none of the human authors have a simultaneously divine and human nature, a perfectly written text seems unlikely. This was a difficult section for me, but I largely agree with Sparks and I think that it honors God more to separate him from the text in this way. An inerrantist view of Scripture seems to idolatrously elevate the Bible to a divine status.

After giving some samples of the “broken” elements in the Bible, including logical and theological inconsistencies along with moral difficulties such as genocide and slavery, we get to the heart of the book where Sparks makes his main arguments. The fact that some of the laws of the Old Testament codify actions that are morally troublesome these days, indicates that the Bible is not simply a divine yardstick to measure all morality for all people. In Sparks’s estimation, “biblical error became God’s wise accommodation to the intellectual and spiritual limitations of the human audience” (53). The idea that the text cannot have errors because it is “God-breathed” (2 Tim. 3:16) cannot stand since, “the Greek word itself does not really imply anything in particular about how the transaction between God and the human authors took place” (56). Strengthening his case, Sparks shows that other key theological figures have made similar remarks in Church history.

At this point, I’ve agreed with Sparks a great deal, though I feel some trepidation. When he states, “By virtue of its human form and character, Scripture is an adequate human voice that does not fare so well when judged by the yardstick of divine perfection” (61, emphasis his), I must wonder if there is a yardstick at all. What makes Scripture so special? Should we trust the Bible’s documents with the fate of our souls if it doesn’t fare so well against divine perfection? It’s here my hope begins to fade, giving way to despair. But Sparks doesn’t leave me entirely dead in the water. The Bible is not an end in itself. It is a divinely motivated witness to God’s work of redemption in the world through Christ (63). But this still doesn’t answer my questions.

The chapter on epistemology was foundational to the book and one of the most intriguing parts in my reading, probably because I’ve been exploring postmodern ideas on my own. It is important because the way a person determines truth has direct bearing on that person’s ethics. Sparks promotes what he calls “practical realism” (73), which is a tempered postmodernist view. He acknowledges the importance of empirical evidence in the pursuit of truth, but recognizes that personal experience, culture, and traditions carry a great deal of weight as well. Thus, church tradition and history inform and guide church theology and ethics.

With this in mind, Sparks then revisits some of the diversity of ideas and difficulties in the Scripture again. In anticipation of Christ’s imminent return, Paul stated that people should avoid marriage (1 Cor. 7), but Sparks states that these days one is better off looking to Genesis 2 when deciding to marry (115). Good advice, I think. Regarding slavery: “We should not try to argue that biblical laws which allowed Israel to buy foreign slaves (Lev 25:44) fit very nicely with biblical texts that call for justice, equality, freedom and love of neighbor. At a crucial point the two views are simply incommensurable” (105). These slavery texts may have more self-serving purposes for the human authors than divine mandate. And, of course, there’s the church’s old view of geocentrism they finally had to abandon based on new scientific evidence.

Okay! I get it! But how can I know if my reading of the Bible is correct? I’m a Reformed Protestant, so I cry “Sola Scriptura!“and have placed little emphasis on church tradition for my hermeneutics. But recently I have joined a church that does place a great deal of weight on church tradition; so his points resonate with me now. Sparks notes that more Protestants are like me are recognizing the importance of church traditions in Bible interpretation (125). And so my hope grows even more! (FYI: See also the emphasis on tradition in 2 Thesselonians 2:15 and 1 Corinthians 11:2) We also have confidence that the Spirit of God guides the church as she interprets the Bible. As mentioned earlier, we should also consider the natural world and scientific knowledge, since God also reveals himself in nature. Furthermore, Sparks argues that we should always consider our own experiences. He notes that he was taught as a child that Catholics could not be Christians, but working with several devout Catholics over the years has taught him that this is not the case. The church should take a similar approach when reading the Bible. Sparks also gives a list of guidelines and principles for validating one’s interpretation of the text. Part of it includes the mystery of God’s Spirit interacting with the church throughout history, and part of it recognizes one of the most obvious points of all the canon: God is on a mission to redeem the world.

If I could, I would thank Dr. Sparks personally for writing such a great book! It stretches the limits of my accepted doctrines and has given me the groundwork for an alternative to an inerrantist position. I had abandoned this position a few months ago, but Sparks’s writing has given me a nice blueprint for constructing a new hermeneutic. To me, the Bible remains authoritative even though it has clear evidence of human frailty behind it. Sparks affirmed my suspicions about the Scriptures, pointing out some difficulties I had never considered, and then gave me some guideposts with which I can chart a better hermeneutical method that still shows great reverence to Gods word. Now, I feel that I have stronger supports for my position.

Yet, I do have some criticisms and points of disagreements, but there is really only one matter I care to address. As a former fundamentalist, I was drilled with one doctrine above all: the Bible is inerrant. Without the Bible’s inerrancy, I had supposed with everyone else that all was lost. Without inerrancy, we can’t know God and his requirements. With an inerrant view, we can be certain who God is and what he requires. So when my friends saw the title “Sacred Word, Broken Word” and the Bonhoeffer quote, some felt two things: anger and despair. Anger because to question inerrancy is to question God himself, and despair because the recognition of errors in the Bible can feel like the foundation of one’s faith has been compromised. I’m a trained Biblical scholar, and I felt it even while reading Sacred Word, Broken Word; I can only imagine the layperson’s struggle through such a text. Sparks doesn’t seem to anticipate this tremendous emotional and existential struggle. Simply put, he is not pastoral anywhere in his approach. To be fair, he is a theologian and does a great job arguing his point. But this is a sensitive issue for some, and I didn’t see that he is aware of that.

The model I was taught as a fundamentalist is like that of so many: the Bible is my one foundation for truth. Sparks doesn’t replace that foundation with another, instead giving principles for good Bible interpretation via the church, tradition, experience, and nature. After reading Sparks’s book, there is no more singular foundation upon which a Christian can build his house (life). Thus, despair or anger for the fundamentalist reader. As one who has a so-called Calvinist perspective on the sovereignty of God, I find that this is a great replacement foundation to fill the fundamentalist void. The Spirit of God sovereignly moves through the church and through its members to eventually redeem us. We get it wrong sometimes, but through those errors, shortcomings, and even sins, God will be faithful to accomplish his purposes. A little emphasis on something like this would have been appreciated!

 

 

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Categories: Biblical Studies, Calvinism, Existentialism, Postmodernism, Practical, Theology, Uncategorized | Tags: , , , , , , , , , , , , , | 2 Comments

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2 thoughts on “Sacred Word, Broken Word by Kenton Sparks–Comments from a Former Fundamentalist

  1. sjfelker

    Just a quick note: “The idea that the text cannot have errors because it is ‘God-breathed’ (2 Tim. 3:16) cannot stand since, ‘the Greek word itself does not really imply anything in particular about how the transaction between God and the human authors took place’.

    I would think that, in terms of the relevance of this passage for the doctrine of textual inerrancy, theologians/scholars would be less concerned with the implications of the word θεόπνευστος here, and more focused on γραφὴ (the common NT designation for the Hebrew Bible and other scriptures).

    • No doubt. To make up for that, folks point to 2 Peter 3:16 which insinuates that Paul’s writing is also scripture. Funny thing though, not *all* of his writings really are. He probably wrote about four letters to the Corinthians, which we don’t have, and inerrantists tend to deny that these are scripture.

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