Historically Critical

The historical critical method is one way that literary critics use to examine origins of ancient manuscripts in an attempt to interpret the historical and experiential prisms used by the author. This method of ascertaining intent attempts to identify the historical context in which it was written. Historical critics seek to reconstruct ancient texts by delving into the historical records of the time when it was composed. These critics attempt to recreate the historical facts known from that time and piece them together with the data compiled by the author. This method of research, when done appropriately, should allow the critic to properly interpret the historical significance of those documents. Most importantly, the researcher should have no preconceived notions regarding the specific text that is examined, using whatever facts that are available to uncover the truth.

Many of the historical critics of today tend to minimize the historicity of the Bible, maintaining that most of the information contained within is either fictional or are simply exaggerations by the authors. Further, many maintain that the original documents were altered by the scribes that translated the Bible into different languages in an effort to bolster claims made by the authors of Scripture. Many historical critics tend to lean on the notion that the Bible is primarily a literary collection from the early history of Israel. Many of these critics state that although it is a historical fact that Jesus Christ did exist at the time described in the Bible and it can be proven that He was a valid figure in the history of Israel, they remain skeptical of the miracles attributed to Him and His status as the Son of God. Some of the most prominent ELCA theologians have made it clear that they have made up their minds regarding the authority of Scripture.

Contrived doctrines, such as bound conscience, are evidence that ELCA theologians regard their opinions over the word of God. They pick and choose which verses of Scripture tend to advance their preconceived notions and desired conclusions. Abandoning the tenets of Lutheranism and replacing sound doctrine with human reasoning and opinion only prove that Biblical scholars in the ELCA truly do not believe in Scriptural authority and more often, fall in line with many of the secular critics. And those that hold fast to Biblical authority continue to be called out by ELCA pastors. In an April 5th edition of Salina.com, an on-line feature of the Salina Journal, ELCA pastor Lorna Paulus, in an article entitled, Ultimate Truth of Message , denounces those Christians that adhere to the authority of Scripture and believe God’s word to be without error. In a stunningly dishonest comment she states, “However, the ELCA does read Scripture differently than many of the groups who like to talk about "inerrancy." We believe that all Scripture is inspired by God. It is the norm for our Christian life. It is not, for us, as Beckmann quoted Borg, just a "human cultural product." But we refuse to take isolated verses of Scripture out of context and treat them as if they were the whole message as many of the "inerrancy" folk tend to do. We believe that taking Scripture out of context distorts the message of Scripture and can be used to twist Scripture to say things God never intended.” I could hardly believe this when I read it. Talk about having a plank in one’s eye!

Perhaps, Paulus should take the time to read the ELCA statement, Human Sexuality-Gift and Trust, and determine if, in fact, the ELCA Biblical scholars cherry pick Scriptural verses when attempting to justify behavior that God prohibits. Perhaps, she should educate herself as to how ELCA theologian, Tim Wengert disregards Scripture while he misinterprets and/or outright contrives illogical arguments to bolster the false doctrine of bound conscience. Obviously not all ELCA pastors are this misguided in their interpretation of the “new things” that are affecting the doctrine of the largest Lutheran Church body in the United States. But, pastors like this do lead their respective flocks and those in the pews listen to what these persons, ordained to preach the Gospel proclaim when they are in the pulpit. When our brothers and sisters in Christ have this type of preaching imposed upon them when they attend worship, some will come to believe and accept this as God’s will. We need to continue to proclaim the Gospel, loud and proud, so that all will come to accept Christ as their Lord and Savior, and make certain that those who have come to believe, do not fall away.

“Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship. Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.” Romans 12:1-2

What Exactly is "Bound Conscience"?

Bound conscience is a term coined by the ELCA’s task force on human sexuality. ELCA scholar Timothy Wengert wrote an article attempting to justify the concept of bound conscience. Wengert cited several events during Luther’s priesthood where Luther discussed conscience and also referenced a number of passages in Scripture describing conscience. In Luther’s testimony at the Diet of Worms, he stated, “I am bound by the Scriptures I have quoted and my conscience is captive to the word of God. I cannot and will not recant anything, since it is neither safe nor right to go against conscience.” Luther was being brought before the Holy Roman authorities after his posting of the 95 theses. Luther was excommunicated from the Roman Catholic Church after that hearing.

From this testimony by Luther, Wengert extrapolates that what Luther truly believed to be the correct interpretation of Scripture was made by his “bound conscience”. It is with this bound conscience that when an interpretation of Scripture is made, even if the interpretation is in obvious error, that interpretation must be respected. Wengert cites another event that occurred in 1522, while Luther gave 8 sermons in 8 days in Wartburg. While Luther was away, other priests in his home town of Wittenburg made several fundamental changes in church doctrine at their parishes. One change forced congregants to take both the bread and wine during communion. It had been the practice to only offer the host to congregants at that time. Many of the parishioners were upset and confused with the changes. Luther stated that although he agreed that it was appropriate to offer both the host and the wine, that congregants should not be forced to receive the sacraments in both kinds. Wengert writes that even weak consciences, such as those of the Wittenburg parishioners, should be respected.

Wengert also cites 1 Corinthians 8:7-8 as an example of bound conscience. “But not everyone possesses this knowledge. Some people are still so accustomed to idols that when they eat sacrificial food they think of it as having been sacrificed to a god, and since their conscience is weak, it is defiled. But food does not bring us near to God; we are no worse if we do not eat, and no better if we do.” His explanation is that although this may seem a very trivial matter to people of today, eating food sacrificed to idols was considered by some to be idolatry and a sin against the First Commandment in Paul’s day.

Wengert uses these examples to justify a person adhering to his bound conscience in the matter of human sexuality. His explanation is that, if in one’s heart, someone truly believes that God will accept their behavior, then all should respect that opinion, even if Scripture forbids that behavior. While being more open and welcoming to the LGBT community is a noble and righteous cause, ignoring sin does not help our fellow brothers and sisters in Christ. While we love and accept all sinners, we must endeavor to lead them to the Godly path, as God has set before us in Scripture. An unintended consequence of this new way of thinking, is that one’s bound conscience does not need only pertain to matters of human sexuality. Any and all Scripture is at risk to this doctrine. Scripture does not conform to this idea that conscience, bound to the self, should be respected above God’s word. It is a recurring theme that those that are in error or follow a false doctrine should be corrected. Jude verse 22, “Be merciful to those who doubt; save others by snatching them from the fire:” 1 John 5: 16, “If you see any brother or sister commit a sin that does not lead to death, you should pray and God will give them life.” James 5: 19-20, “My brothers and sisters, if one of you should wander from the truth and someone should bring them back, remember this: Whoever turns a sinner from the way of error will save them from death and cover over a multitude of sins.”

It is the responsibility of the ELCA to guide us to the truth in our understanding of Scripture, not encourage us to put our own wants and desires above God’s law for us. Jude verse 4 states, “For certain individuals whose condemnation was written about long ago have secretly slipped in among you. They are ungodly people, who pervert the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord.” 2 Peter 2: 2-3, “Many will follow their depraved conduct and will bring the way of truth into disrepute. In their greed these teachers will exploit you with fabricated stories.” While the leaders of the ELCA continue to distort the word of God, they take with them many of our brothers and sisters in Christ that look to the ELCA for leadership and guidance. 2 Peter 2:20-21, “If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled in it and are overcome, they are worse off at the end that they were at the beginning.  It would have been better for them not to have known the way of righteousness, that to have known it and then to turn their backs on the sacred command that was passed on to them.”

We are all sinners and fall short of the glory of God. What becomes of us if we say we have no sin? Why then did our Lord take our sins and bear them upon the cross? Why did he defeat death and rise again so that we may live? If we say we have no sin, we deceive ourselves and the truth is not in us. There is a reason that we confess our sins and look to the cross. We are nothing without our Lord and Savior, Jesus Christ. When we put ourselves before God, we jeopardize our relationship with Him. 1 Corinthians 2:14, “The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit.” Pray for our brothers and sisters in the ELCA, that they may see the errors of their ways and hold fast to the word of God. The Holy Scripture is God’s law for us yesterday, today, and for all time.