Theologia Caritatis and the Moral Authority of Scripture

EUROPEAN JOURNAL OF THEOLOGY

Contents / Table des matières / Inhalt Articles / Articles / Artikel EUROPEAN JOURNAL

Editorial 3 Theologia caritatis and the Moral Authority Stephen P. Dray of Scripture: Approaching 2 Timothy OF THEOLOGY 3:16-17 with a hermeneutic of love 38 Gefahren und Chancen von materiellem Patrick Nullens Besitz im Neuen Testament 4 Christoph Stenschke The End of Reason: New Atheists and JOURNAL EUROPÉEN the Bible 50 Lifting the Curse: Reflections on Yannick Imbert Retribution and Restoration 19 Review Article: Die Frühgeschichte der DE THÉOLOGIE

Gordon Leah JOURNALDE TH OLOGIE EUROP EN Evangelischen Allianz und ihres Einsatzes Is the Saving Grace of God Resistible? 28 für Religionsfreiheit 65 Andrew Loke Thomas Schirrmacher EUROPÄISCHE

Book Reviews / Recensions / Buchbesprechungen THEOLOGISCHE

HARTMUT N. RÖSEL: Joshua: Historical Commentary on WILLEM J. DE WIT: On the Way to the Living God: A the Old Testament 71 Cathartic Reading of Herman Bavinck and an Invitation ZEITSCHRIFT Stephen Dray to Overcome the Plausibility Crisis of Christianity 83 RODRIGO J. MORALES: The Spirit and the Restoration of Hans Burger Israel. New Exodus and New Creation Motifs in Galatians 72 JOHN BOLT (ed.): Five Studies in the Thought of Herman Ben C. Blackwell Bavinck, A Creator of Modern Dutch Theology 85 PETER SCHÄFER: Jesus im Talmud 73 James Eglinton Christoph Stenschke ANDREA NIGHTINGALE: Once Out of Nature: Augustine

on Time and the Body 86 EUROP RICHARD MARSDEN and E. ANN MATTER (eds.): The New Cambridge History of the Bible: The Bible Robert S. Covolo from 600 to 1450 75 MATTHEW LEVERING: Predestination: Biblical and

Christoph Stenschke Theological Paths 87 ISCHE THEOLOGISCHE ZEITSCHRIFT ISCHE THEOLOGISCHE J.J. COLLINS and D.C. HARLOW (eds.): The Eerdmans Bart van Egmond Dictionary of Early Judaism 76 PIOTR MAŁYSZ: Trinity, Freedom, and Love: An Christoph Stenschke Engagement with the Theology of Eberhard Jüngel 89 ANDERS GERDMAR: Roots of Theological Anti-Semitism: Jon Mackenzie German Biblical Interpretation and the Jews, from Herder HANS BOERSMA: Heavenly Participation: The Weaving and Semler to Kittel and Bultmann 78 of a Sacramental Tapestry 90 Christoph Stenschke Oliver D. Crisp WOLFGANG BENZ (ed.): Handbuch des Antisemitismus: TIMOTHY STANLEY: Protestant Metaphysics after Karl Judenfeindschaft in Geschichte und Gegenwart Band 4: Barth and Martin Heidegger 92 Ereignisse, Dekrete, Kontroversen 79 Jon Mackenzie, Christoph Stenschke BENJAMIN MYERS: Christ the Stranger: The Theology JONATHAN KARP and ADAM SUTCLIFFE (eds.): of Rowan Williams 93 Philosemitism in History 80 Robert S. Covolo Christoph Stenschke RONAN MCCREA: Religion and the Public Order of the JORIS VAN EIJNATTEN und FRED VAN LIEBURG: European Union 94 Niederländische Religionsgeschichte 82 Ewout Klei

Thomas Jeising (2013) 22:1, 1–96

XXII (2013) : 1 ISSN 0960-2720 EJT (2013) 22:1, 1–96 ISSN 0960-2720

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Theologia caritatis and the Moral Authority of Theologia caritatis and the Moral Authority of Scripture: Approaching 2 Timothy 3:16-17 Scripture: Approaching 2 Timothy 3:16-17 with a hermeneutic of love with a hermeneutic of love Patrick Nullens Patrick Nullens

SUMMARY SUMMARY Augustinian concept of a hermeneutics of love. In a the- Augustinian concept of a hermeneutics of love. In a the- The classical evangelical view of the moral authority of ologia caritatis love is seen to precede knowledge and The classical evangelical view of the moral authority of ologia caritatis love is seen to precede knowledge and Scripture is being challenged by the postmodern shift. is used as a hermeneutical tool. Love is a lens through Scripture is being challenged by the postmodern shift. is used as a hermeneutical tool. Love is a lens through The questions asked by postmodernism make it untena- which we see true values. However, love is not a vague The questions asked by postmodernism make it untena- which we see true values. However, love is not a vague ble to approach Scripture as providing objective answers emotional notion, deprived of all normative principles. ble to approach Scripture as providing objective answers emotional notion, deprived of all normative principles. to a list of ethical dilemmas. In response to this challenge, The ‘covenantal relationship’ narrated in Scripture pro- to a list of ethical dilemmas. In response to this challenge, The ‘covenantal relationship’ narrated in Scripture pro- we need to find a proper balance between the norma- vides the framework for moral authority. True love is we need to find a proper balance between the norma- vides the framework for moral authority. True love is tive and formative character of Scripture. My claim is ‘obedient love’. We will apply this hermeneutic of love tive and formative character of Scripture. My claim is ‘obedient love’. We will apply this hermeneutic of love that scriptural authority can only be appreciated in light to 2 Timothy 3:16-17, the passage most commonly used that scriptural authority can only be appreciated in light to 2 Timothy 3:16-17, the passage most commonly used of Jesus’ double commandment of love. We revisit the to affirm the moral authority of Scripture. of Jesus’ double commandment of love. We revisit the to affirm the moral authority of Scripture.

******** ******** ZUSAMMENFASSUNG ZUSAMMENFASSUNG kann. Wir untersuchen hier aufs Neue das Augustinische kann. Wir untersuchen hier aufs Neue das Augustinische Die klassische evangelikale Sicht zur moralischen Konzept einer Hermeneutik der Liebe. Bei einer theo- Die klassische evangelikale Sicht zur moralischen Konzept einer Hermeneutik der Liebe. Bei einer theo- Autorität der Schrift wird durch den Umschwung in der logia caritatis [Theologie der Barmherzigkeit] geht die Autorität der Schrift wird durch den Umschwung in der logia caritatis [Theologie der Barmherzigkeit] geht die Postmoderne in Frage gestellt. Die von der Postmoderne Liebe dem Wissen voraus. Dabei ist Liebe aber kein Postmoderne in Frage gestellt. Die von der Postmoderne Liebe dem Wissen voraus. Dabei ist Liebe aber kein gestellten Fragen machen einen Umgang mit der Schrift vager, emotionsgeladener Begriff, bar aller Norm geben- gestellten Fragen machen einen Umgang mit der Schrift vager, emotionsgeladener Begriff, bar aller Norm geben- unhaltbar, der objektive Antworten auf eine Reihe den Prinzipien. Vielmehr gibt die ‚Bundesbeziehung‘, unhaltbar, der objektive Antworten auf eine Reihe den Prinzipien. Vielmehr gibt die ‚Bundesbeziehung‘, ethischer Dilemmas erwartet. Als Antwort auf diese wie sie die Schrift bezeugt, den Rahmen für moralische ethischer Dilemmas erwartet. Als Antwort auf diese wie sie die Schrift bezeugt, den Rahmen für moralische Herausforderung müssen wir eine ausgewogene Balance Autorität ab. Wahre Liebe ist ‚gehorsame Liebe‘. Wir Herausforderung müssen wir eine ausgewogene Balance Autorität ab. Wahre Liebe ist ‚gehorsame Liebe‘. Wir zwischen dem normgebenden und charakterbilden- werden diese Hermeneutik der Liebe auf die Passage zwischen dem normgebenden und charakterbilden- werden diese Hermeneutik der Liebe auf die Passage den Wesen der Schrift finden. Ich behaupte, dass die in 2. Timotheus 3.16-17 anwenden, jene Stelle, die am den Wesen der Schrift finden. Ich behaupte, dass die in 2. Timotheus 3.16-17 anwenden, jene Stelle, die am Autorität der Schrift nur im Licht des von Jesus gege- häufigsten angeführt wird, um die moralische Autorität Autorität der Schrift nur im Licht des von Jesus gege- häufigsten angeführt wird, um die moralische Autorität benen Doppelgebotes der Liebe gewürdigt werden der Schrift zu behaupten. benen Doppelgebotes der Liebe gewürdigt werden der Schrift zu behaupten. ******** ******** RÉSUMÉ RÉSUMÉ Une theologia caritatis considère que l’amour précède la Une theologia caritatis considère que l’amour précède la La doctrine évangélique classique de l’autorité morale connaissance et qu’il fonctionne comme un outil hermé- La doctrine évangélique classique de l’autorité morale connaissance et qu’il fonctionne comme un outil hermé- de l’Écriture est mise en question par l’évolution de la neutique. L’amour est une lentille à travers laquelle nous de l’Écriture est mise en question par l’évolution de la neutique. L’amour est une lentille à travers laquelle nous pensée postmoderne. Celle-ci rend en effet inaccep- voyons les vraies valeurs. L’amour ne se réduit cependant pensée postmoderne. Celle-ci rend en effet inaccep- voyons les vraies valeurs. L’amour ne se réduit cependant table de considérer l’Écriture comme une source de pas à une notion émotionnelle vague, dépourvue de tout table de considérer l’Écriture comme une source de pas à une notion émotionnelle vague, dépourvue de tout réponses objectives à une liste de dilemmes éthiques. principe normatif. La « relation d’alliance » dont l’Écriture réponses objectives à une liste de dilemmes éthiques. principe normatif. La « relation d’alliance » dont l’Écriture En réponse, nous devons trouver un équilibre approprié fait le récit fournit son cadre à l’autorité morale. L’amour En réponse, nous devons trouver un équilibre approprié fait le récit fournit son cadre à l’autorité morale. L’amour entre le caractère normatif et l’effet formateur de l’Écri- authentique est « amour obéissant ». L’auteur applique entre le caractère normatif et l’effet formateur de l’Écri- authentique est « amour obéissant ». L’auteur applique ture. L’auteur considère que l’autorité biblique ne peut ensuite cette herméneutique de l’amour au texte de 2 ture. L’auteur considère que l’autorité biblique ne peut ensuite cette herméneutique de l’amour au texte de 2 être appréciée qu’à la lumière du double commande- Timothée 3.16-17, qui est celui de l’Écriture que l’on être appréciée qu’à la lumière du double commande- Timothée 3.16-17, qui est celui de l’Écriture que l’on ment d’amour énoncé par Jésus. Revenons à la concep- cite le plus souvent pour affirmer l’autorité morale de ment d’amour énoncé par Jésus. Revenons à la concep- cite le plus souvent pour affirmer l’autorité morale de tion augustinienne d’une herméneutique de l’amour. celle-ci. tion augustinienne d’une herméneutique de l’amour. celle-ci.

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******** ******** Introduction1 2 Timothy 3:16-17. In modernity, evangelicals Introduction1 2 Timothy 3:16-17. In modernity, evangelicals At the start of the twentieth century the Dutch have tended to emphasise the objective norma- At the start of the twentieth century the Dutch have tended to emphasise the objective norma- Reformed theologian Herman Bavinck made a tive authority of Scripture. Recently, under the Reformed theologian Herman Bavinck made a tive authority of Scripture. Recently, under the rather bold claim about the Christian commitment influence of postmodernism, new trends in using rather bold claim about the Christian commitment influence of postmodernism, new trends in using to the Bible: ‘There is no dogma about which there Scripture for ethics can be perceived. In the second to the Bible: ‘There is no dogma about which there Scripture for ethics can be perceived. In the second is more unity than that of the Holy Scriptures.’2 part this postmodern shift will be briefly summa- is more unity than that of the Holy Scriptures.’2 part this postmodern shift will be briefly summa- He underlines that the authority of Scripture is rised. Overall there has been a strong shift from He underlines that the authority of Scripture is rised. Overall there has been a strong shift from not based on a ‘scientific pronouncement’ but the normative to the formative role of Scripture. not based on a ‘scientific pronouncement’ but the normative to the formative role of Scripture. on the claims of Scripture itself. Much like the This inevitably leads to a question: how then does on the claims of Scripture itself. Much like the This inevitably leads to a question: how then does dogma of Trinity, the inspiration of the Bible is a the transformative aspect relate to the normative? dogma of Trinity, the inspiration of the Bible is a the transformative aspect relate to the normative? dogma ‘which Christians accept, not because they The third part provides general direction with ref- dogma ‘which Christians accept, not because they The third part provides general direction with ref- understand the truth of it, but because God so erence to the Augustinian theologia caritatis, using understand the truth of it, but because God so erence to the Augustinian theologia caritatis, using attests it.’3 Most commonly, 2 Timothy 3:16 has love as a key conceptual model. Philosophically, attests it.’3 Most commonly, 2 Timothy 3:16 has love as a key conceptual model. Philosophically, been used to stress the fact that the Scriptures are the statement that ‘love precedes understanding’, been used to stress the fact that the Scriptures are the statement that ‘love precedes understanding’, God-breathed (theopneustos) and that as the Word especially moral understanding, is not an oddity. God-breathed (theopneustos) and that as the Word especially moral understanding, is not an oddity. of God they are therefore credible in themselves Several continental philosophers have emphasised of God they are therefore credible in themselves Several continental philosophers have emphasised (autopistis). Bavinck’s observation that this dogma the epistemological primacy of love. Of course, the (autopistis). Bavinck’s observation that this dogma the epistemological primacy of love. Of course, the brings unity among Christians is particularly true concept of love is too vague and the word has suf- brings unity among Christians is particularly true concept of love is too vague and the word has suf- for Evangelicals; the consensus on the authority of fered severely under an inflation of meaning. This for Evangelicals; the consensus on the authority of fered severely under an inflation of meaning. This Scripture is generally considered to be one of the is why in the fourth part of this article, with Paul Scripture is generally considered to be one of the is why in the fourth part of this article, with Paul unifying factors in this, in many other ways diverse Ramsey, I propose a covenantal understanding unifying factors in this, in many other ways diverse Ramsey, I propose a covenantal understanding and dispersed, group.4 of love as ‘obedient love’. Finally, we come back and dispersed, group.4 of love as ‘obedient love’. Finally, we come back One might wonder, though, whether this con- to 2 Timothy 3:16-17 and re-read this text in its One might wonder, though, whether this con- to 2 Timothy 3:16-17 and re-read this text in its sensus is not merely superficial, hiding a painful broader context of theologia caritatis. sensus is not merely superficial, hiding a painful broader context of theologia caritatis. diversity when it comes down to the actual use of diversity when it comes down to the actual use of Scripture. The relationship between the old text 1. Evangelical sola scriptura: objective Scripture. The relationship between the old text 1. Evangelical sola scriptura: objective and our concrete, day-to-day situations is more and our concrete, day-to-day situations is more complex and mysterious than we tend to admit. revelation complex and mysterious than we tend to admit. revelation The theology of the second half of the twentieth The evangelical view of Scripture stands in the tra- The theology of the second half of the twentieth The evangelical view of Scripture stands in the tra- century has been exposed to many developments dition of the Reformation and holds fast to the century has been exposed to many developments dition of the Reformation and holds fast to the in biblical scholarship, especially in the area of bib- Reformation principles of Scripture being the in biblical scholarship, especially in the area of bib- Reformation principles of Scripture being the lical theology. Since Wittgenstein and Gadamer regula fidei and regula morum. The Reformers lical theology. Since Wittgenstein and Gadamer regula fidei and regula morum. The Reformers one can witness dramatic changes in the views, not wanted to stress above all that the authority of one can witness dramatic changes in the views, not wanted to stress above all that the authority of only of the textual source itself, but also of the Scripture is a God-given authority; it is not given only of the textual source itself, but also of the Scripture is a God-given authority; it is not given reader, individually as well as collective. Charles H. by humans. The Scriptures are autopistis, credible reader, individually as well as collective. Charles H. by humans. The Scriptures are autopistis, credible Cosgraves observes: in themselves. It is God’s Spirit who testifies in Cosgraves observes: in themselves. It is God’s Spirit who testifies in By the close of the twentieth century, the role our hearts that the words are divine. The author- By the close of the twentieth century, the role our hearts that the words are divine. The author- of the Bible in Christian Ethics had become ity is based on a ‘divine encounter’: God speak- of the Bible in Christian Ethics had become ity is based on a ‘divine encounter’: God speak- a highly complex theological and intellectual ing to us through the Scriptures. The Evangelical a highly complex theological and intellectual ing to us through the Scriptures. The Evangelical problem. Except in fundamentalistic circles, Alliance testifies to believing in the authority of problem. Except in fundamentalistic circles, Alliance testifies to believing in the authority of one could no longer simply equate biblical Scripture in the first two articles of the Symbola one could no longer simply equate biblical Scripture in the first two articles of the Symbola ethics with Christian ethics.5 Evangelica. The articles are embarrassingly short ethics with Christian ethics.5 Evangelica. The articles are embarrassingly short since they presuppose the theological heritage of since they presuppose the theological heritage of Indeed, evangelical theologians are very much the Reformation: Indeed, evangelical theologians are very much the Reformation: aware of the importance and breadth of this chal- aware of the importance and breadth of this challenge.6 Art. 1: The Divine inspiration, authority, and lenge.6 Art. 1: The Divine inspiration, authority, and This article aims to contribute to this ongoing sufficiency of the Holy Scriptures; Art. 2: The This article aims to contribute to this ongoing sufficiency of the Holy Scriptures; Art. 2: The debate, by stressing the ‘hermeneutics of love’. right and duty of private judgment in the inter- debate, by stressing the ‘hermeneutics of love’. right and duty of private judgment in the inter- 7 7 My reflection develops in five steps. We open pretation of the Holy Scriptures. My reflection develops in five steps. We open pretation of the Holy Scriptures. with summarising the traditional evangelical com- In the course of my argument we will see that with summarising the traditional evangelical com- In the course of my argument we will see that mitment to the moral authority of the Scriptures while there is a general consensus among evangeli- mitment to the moral authority of the Scriptures while there is a general consensus among evangeli- and the prominent role evangelicals reserve for cals regarding the authority of Scripture (art.1), and the prominent role evangelicals reserve for cals regarding the authority of Scripture (art.1),

EJT 22:1 • 39 EJT 22:1 • 39 • Patrick Nullens • the second article can become problematic when istic.14 Kevin Vanhoozer, himself an evangelical, the second article can become problematic when istic.14 Kevin Vanhoozer, himself an evangelical, we talk about moral decisions based on Scripture. remarks in this regard: ‘Evangelicals have been we talk about moral decisions based on Scripture. remarks in this regard: ‘Evangelicals have been In their bibliology, evangelical theologians quick to decry the influence of modernism on lib- In their bibliology, evangelical theologians quick to decry the influence of modernism on lib- have been particularly influenced by the theol- eral theology but do not see the beam of modern have been particularly influenced by the theol- eral theology but do not see the beam of modern ogy and philosophy of the Old Princeton School.8 epistemology in their own eyes.’15 The challenges ogy and philosophy of the Old Princeton School.8 epistemology in their own eyes.’15 The challenges The leading work was Benjamin B. Warfield’sThe of postmodernism make us aware that applying The leading work was Benjamin B. Warfield’sThe of postmodernism make us aware that applying Inspiration and Authority of Scripture (1927). The sound exegesis to arrive at clear-cut solutions to Inspiration and Authority of Scripture (1927). The sound exegesis to arrive at clear-cut solutions to word theopneustos, which we find in 2 Timothy our ethical dilemmas is not feasible. Modernistic word theopneustos, which we find in 2 Timothy our ethical dilemmas is not feasible. Modernistic 3:16, played a key role in describing and establish- methodologies are crashing against the walls of 3:16, played a key role in describing and establish- methodologies are crashing against the walls of ing the authority of the Bible as divine and yet also contemporary moral issues. We need to realise that ing the authority of the Bible as divine and yet also contemporary moral issues. We need to realise that human Scriptures. This passage has been quoted the challenge is not just to understand and order human Scriptures. This passage has been quoted the challenge is not just to understand and order to stress the divine nature of Scriptures, together the biblical data as if we are collecting facts and to stress the divine nature of Scriptures, together the biblical data as if we are collecting facts and with 2 Peter 1:21, ‘because no prophecy ever came consequently to apply them to complex contem- with 2 Peter 1:21, ‘because no prophecy ever came consequently to apply them to complex contem- by human will, but men and women moved by the porary issues. In general terms, postmodernity has by human will, but men and women moved by the porary issues. In general terms, postmodernity has Holy Spirit spoke from God’. A traditional evan- altered the way we perceive truth and authority. Holy Spirit spoke from God’. A traditional evan- altered the way we perceive truth and authority. gelical understanding of the nature of the authority This general shift in our perception of authority gelical understanding of the nature of the authority This general shift in our perception of authority of Scripture can be found in the work of Carl F.H. has an immense impact on how we see the moral of Scripture can be found in the work of Carl F.H. has an immense impact on how we see the moral Henry, Revelation and Authority (1976-1983). authority of ‘Holy Scriptures’.16 One might say Henry, Revelation and Authority (1976-1983). authority of ‘Holy Scriptures’.16 One might say Henry stresses the way in which the Bible provides that there is a change in emphasis from the norma- Henry stresses the way in which the Bible provides that there is a change in emphasis from the norma- us with an objective standard, revealed in proposi- tive to the formative role of Scripture. The percep- us with an objective standard, revealed in proposi- tive to the formative role of Scripture. The percep- tional truths. The task of theology is to systematise tion has changed from a book of law to a book of tional truths. The task of theology is to systematise tion has changed from a book of law to a book of the information which is conveyed through bib- the gospel, from a moral blue-print to a compass the information which is conveyed through bib- the gospel, from a moral blue-print to a compass lical propositions. The task of Christian Ethics is which shows us the direction to go. lical propositions. The task of Christian Ethics is which shows us the direction to go. similar, but is more specifically directed towards We observe six overlapping trends which chal- similar, but is more specifically directed towards We observe six overlapping trends which chal- making moral decisions. Unsurprisingly, Henry’s lenge the traditional, evangelical view on the making moral decisions. Unsurprisingly, Henry’s lenge the traditional, evangelical view on the Christian Personal Ethics (1957) stresses the rev- authority of Scripture. Christian Personal Ethics (1957) stresses the rev- authority of Scripture. elational dimension of Christian morality. The elational dimension of Christian morality. The ‘good’ is the will of God, which he revealed to 2.1 Appreciation of diversity ‘good’ is the will of God, which he revealed to 2.1 Appreciation of diversity us in Scripture. Our response to this revelation Historical criticism and biblical theology have us in Scripture. Our response to this revelation Historical criticism and biblical theology have should be obedience, which is the key concept in increased the awareness of the unique histori- should be obedience, which is the key concept in increased the awareness of the unique histori- his moral theology.9 He sees the Bible as ‘authori- cal setting of the different books in the Bible. In his moral theology.9 He sees the Bible as ‘authori- cal setting of the different books in the Bible. In tative literature’ since it reveals ‘universally valid postmodernism there is much appreciation for tative literature’ since it reveals ‘universally valid postmodernism there is much appreciation for norms of goodness and truth’.10 It is interesting diversity and people are reluctant to unify the plu- norms of goodness and truth’.10 It is interesting diversity and people are reluctant to unify the plu- to see how he recognises the work of the Holy rality of voices into one voice. The diversity of the to see how he recognises the work of the Holy rality of voices into one voice. The diversity of the Spirit as a dynamic principle, which has the power canonical books affects the way Scripture is used Spirit as a dynamic principle, which has the power canonical books affects the way Scripture is used to transform people,11 yet warns that the dynamic in ethics. Moreover, the canon itself is considered to transform people,11 yet warns that the dynamic in ethics. Moreover, the canon itself is considered work of the Spirit does not ‘rid the moral life of an to be a discourse in which we are invited to par- work of the Spirit does not ‘rid the moral life of an to be a discourse in which we are invited to par- objective ethic which is mediated trough prophets ticipate. objective ethic which is mediated trough prophets ticipate. and apostles, supremely illuminated by Jesus, and Indeed, diversity should be appreciated, but it and apostles, supremely illuminated by Jesus, and Indeed, diversity should be appreciated, but it inscripturated in the Bible’.12 So the moral author- has to be set in the larger framework of the one inscripturated in the Bible’.12 So the moral author- has to be set in the larger framework of the one ity of the Holy Spirit is always in line with the writ- God, Creator and Saviour. The plurality of the ity of the Holy Spirit is always in line with the writ- God, Creator and Saviour. The plurality of the ten Word. ‘The rule of the Spirit does not remove four written Gospels does not result in four differ- ten Word. ‘The rule of the Spirit does not remove four written Gospels does not result in four differ- man from the will of God objectively revealed in the ent gospel messages. The particularities and con- man from the will of God objectively revealed in the ent gospel messages. The particularities and con- Bible.’13 This objective or factual revelation can be creteness of the biblical texts are to be seen and Bible.’13 This objective or factual revelation can be creteness of the biblical texts are to be seen and accessed by rational individuals as they look for explained against the wider horizon of God’s sal- accessed by rational individuals as they look for explained against the wider horizon of God’s sal- moral direction in their lives. vation history.17 moral direction in their lives. vation history.17 Another type of diversity which is receiving Another type of diversity which is receiving more attention is the diversity of genres within more attention is the diversity of genres within 2. The postmodern shift: the formative Scripture. One way to appreciate these is to relate 2. The postmodern shift: the formative Scripture. One way to appreciate these is to relate role of Scripture them to the different formats of ethical argumen- role of Scripture them to the different formats of ethical argumen- More recently, this typically evangelical under- tation. This ‘matrix model’ integrates the four More recently, this typically evangelical under- tation. This ‘matrix model’ integrates the four standing of the Bible as a sourcebook of objective classical types of moral reasoning with the diversity standing of the Bible as a sourcebook of objective classical types of moral reasoning with the diversity facts has often been considered as too modern- of biblical texts.18 We distinguish four types: value facts has often been considered as too modern- of biblical texts.18 We distinguish four types: value

40 • EJT 22:1 40 • EJT 22:1 • Theologia caritatis and the Moral Authority of Scripture • ethics, commandment theory, character ethics manifested in the reading of the Bible within the ethics, commandment theory, character ethics manifested in the reading of the Bible within the and consequentialism. We often limit ourselves to community of believers. It is the Church that lives and consequentialism. We often limit ourselves to community of believers. It is the Church that lives one of those models. For instance, the search for out the biblical story, in the same way that Paul one of those models. For instance, the search for out the biblical story, in the same way that Paul ‘principles’ behind the text betrays a limitation to describes the church in Rome as ‘full of goodness, ‘principles’ behind the text betrays a limitation to describes the church in Rome as ‘full of goodness, deontological ethics or divine command theory. filled with all knowledge, and able to instruct one deontological ethics or divine command theory. filled with all knowledge, and able to instruct one The law is, of course, an important source for ethi- another’ (Rom 15:14).25 The law is, of course, an important source for ethi- another’ (Rom 15:14).25 cal reflection. But behind the laws lies a world of One may refer to the cultural linguistic turn in cal reflection. But behind the laws lies a world of One may refer to the cultural linguistic turn in values.19 Wisdom literature then has a strong con- Systematic Theology. Theology is in fact explicat- values.19 Wisdom literature then has a strong con- Systematic Theology. Theology is in fact explicat- sequential bend. And the narratives are not only ing the practice of the Church and the Bible has sequential bend. And the narratives are not only ing the practice of the Church and the Bible has crucial to demonstrate value priorities, they are to be understood as the identity narrative of the crucial to demonstrate value priorities, they are to be understood as the identity narrative of the crucial for character formation. Nonetheless, these interpretative community.26 Stanley Hauerwas, crucial for character formation. Nonetheless, these interpretative community.26 Stanley Hauerwas, four models are but a manifestation of the one will the main proponent of this school, insists that four models are but a manifestation of the one will the main proponent of this school, insists that of the one God as the only source of our morality. the Bible is first of all the Church’s book.27 The of the one God as the only source of our morality. the Bible is first of all the Church’s book.27 The particularities of the moral life are not grounded particularities of the moral life are not grounded 2.2 Appreciation of pneumatology in some kind of understanding of all reality com- 2.2 Appreciation of pneumatology in some kind of understanding of all reality com- Carl Henry already pointed to the work of the bined with practical reasoning. In fact, the Church Carl Henry already pointed to the work of the bined with practical reasoning. In fact, the Church Holy Spirit as a dynamic principle at work in our has its own grammar. One may conclude that the Holy Spirit as a dynamic principle at work in our has its own grammar. One may conclude that the moral conscience. This has become even more individualistic tendency of much evangelical use moral conscience. This has become even more individualistic tendency of much evangelical use prominent in the past century, which has been of Scripture, as we see it for instance in art.2 of prominent in the past century, which has been of Scripture, as we see it for instance in art.2 of seen as ‘the century of the Holy Spirit’. This is the Symbola Evangelica (1846), is under serious seen as ‘the century of the Holy Spirit’. This is the Symbola Evangelica (1846), is under serious in large part due to the growth of the charismatic attack.28 in large part due to the growth of the charismatic attack.28 and Pentecostal movements. But in the ethics of and Pentecostal movements. But in the ethics of non-charismatic theologians, for example Jürgen 2.4 Appreciation of character ethics non-charismatic theologians, for example Jürgen 2.4 Appreciation of character ethics Moltmann, the Spirit also plays a central role. Since Alasdair MacIntyre’s After Virtue (1984) Moltmann, the Spirit also plays a central role. Since Alasdair MacIntyre’s After Virtue (1984) The Spirit originates and preserves life; it is God the literature on virtue ethics has grown vastly. The Spirit originates and preserves life; it is God the literature on virtue ethics has grown vastly. at work here among us.20 Another example of The focus changes from the moral object to the at work here among us.20 Another example of The focus changes from the moral object to the the renewed attention on the Holy Spirit can be moral subject. Ethics is not so much about prin- the renewed attention on the Holy Spirit can be moral subject. Ethics is not so much about prin- found in Stanley Grenz’s decision to deal with the ciples we need and decisions we make in difficult found in Stanley Grenz’s decision to deal with the ciples we need and decisions we make in difficult authority of Scripture under the subheading of cases. The major question in ethics has become authority of Scripture under the subheading of cases. The major question in ethics has become pneumatology.21 what kind of people we want to be. Again Stanley pneumatology.21 what kind of people we want to be. Again Stanley This emphasis on Word and Spirit results in Hauerwas was a driving force in the recovery of This emphasis on Word and Spirit results in Hauerwas was a driving force in the recovery of 29 29 a more dynamic view of Scripture. The Word of the virtue tradition in Christian ethics. He advo- a more dynamic view of Scripture. The Word of the virtue tradition in Christian ethics. He advo- God ‘happens’, it is the divine encounter that cates a more particular and concrete ethics of disci- God ‘happens’, it is the divine encounter that cates a more particular and concrete ethics of disci- makes it God’s word spoken to us, not a material pleship, rather than one of universal principles and makes it God’s word spoken to us, not a material pleship, rather than one of universal principles and text of written words. This, of course, is also more decisions. This shift is closely related to the previ- text of written words. This, of course, is also more decisions. This shift is closely related to the previ- in line with a Barthian and Bonhoefferian view of ously discussed turn towards community: It is in in line with a Barthian and Bonhoefferian view of ously discussed turn towards community: It is in Scripture.22 Revelation is not so much the provi- the community that traditions are embodied and Scripture.22 Revelation is not so much the provi- the community that traditions are embodied and sion of hidden truths as it is the self-presentation the communities are the first places where charac- sion of hidden truths as it is the self-presentation the communities are the first places where charac- of God, a form of divine presence, a self-presenta- ter formation happens. We can only develop virtu- of God, a form of divine presence, a self-presenta- ter formation happens. We can only develop virtu- tion in divine mercy, a form of saving fellowship.23 ous dispositions through communal practices and tion in divine mercy, a form of saving fellowship.23 ous dispositions through communal practices and Webster refers to Barth and summarises: stories. Reading Scripture is therefore only one of Webster refers to Barth and summarises: stories. Reading Scripture is therefore only one of the many practices of the Church and it should go the many practices of the Church and it should go Revelation is thus not simply bridging a noetic along with the celebration of the eucharist, prayer, Revelation is thus not simply bridging a noetic along with the celebration of the eucharist, prayer, divide (though it includes that), but it is rec- feeding the hungry etc. divide (though it includes that), but it is rec- feeding the hungry etc. onciliation, salvation and therefore fellowship. onciliation, salvation and therefore fellowship. The idiom of revelation is as much moral and 2.5 Appreciation of tradition The idiom of revelation is as much moral and 2.5 Appreciation of tradition 24 24 relational as it is cognitional. In general, we observe a growing appreciation of relational as it is cognitional. In general, we observe a growing appreciation of Early Church tradition. Often this goes hand in Early Church tradition. Often this goes hand in 2.3 Appreciation of the interpretive hand with a new emphasis on catholicity. The paleo- 2.3 Appreciation of the interpretive hand with a new emphasis on catholicity. The paleo- community orthodoxy school (e.g. Thomas Oden) invokes the community orthodoxy school (e.g. Thomas Oden) invokes the Maybe this is one of the most striking trends. The church fathers as an essential voice in biblical inter- Maybe this is one of the most striking trends. The church fathers as an essential voice in biblical inter- Church is seen as the primal locus of moral forma- pretation.30 The Wesleyan Quadrilateral, using Church is seen as the primal locus of moral forma- pretation.30 The Wesleyan Quadrilateral, using tion. The moral authority of Scripture is mainly Scripture, tradition, reason and experience as tion. The moral authority of Scripture is mainly Scripture, tradition, reason and experience as

EJT 22:1 • 41 EJT 22:1 • 41 • Patrick Nullens • four sources for theology, is welcomed more and way, but all six can be incorporated in a theological four sources for theology, is welcomed more and way, but all six can be incorporated in a theological more in Evangelical Theology.31 This new-found interpretation that starts from the unifying theme more in Evangelical Theology.31 This new-found interpretation that starts from the unifying theme appreciation in itself is already quite a broadening or ‘key conceptual model’ of love.37 Theological appreciation in itself is already quite a broadening or ‘key conceptual model’ of love.37 Theological of perspective, compared to a more strict use of interpretation reads the biblical text from the of perspective, compared to a more strict use of interpretation reads the biblical text from the Bible only. We might say, however, that the appre- perspective of the nature of God. As Vanhoozer Bible only. We might say, however, that the appre- perspective of the nature of God. As Vanhoozer ciation of tradition is more prominent in the area summarizes, ‘A properly theological criticism ciation of tradition is more prominent in the area summarizes, ‘A properly theological criticism of theology, biblical interpretation and spirituality will therefore seek to do justice to the priority of of theology, biblical interpretation and spirituality will therefore seek to do justice to the priority of than in the more tangible and contemporary area God.’38 Theocentric ethics cannot but start from than in the more tangible and contemporary area God.’38 Theocentric ethics cannot but start from of Christian Ethics. the acting and loving God. As John writes passion- of Christian Ethics. the acting and loving God. As John writes passion- ately: ately: 2.6 Appreciation of theological interpretation 2.6 Appreciation of theological interpretation Beloved, let us love one another, because love is Beloved, let us love one another, because love is The broad school of Theological Interpretation from God; everyone who loves is born of God The broad school of Theological Interpretation from God; everyone who loves is born of God can be helpful for creating a bridge between the can be helpful for creating a bridge between the 32 and knows God. Whoever does not love does 32 and knows God. Whoever does not love does Scriptures and current morality. Theological not know God, for God is love. God’s love was Scriptures and current morality. Theological not know God, for God is love. God’s love was interpretation attempts to make the transition revealed among us in this way: God sent his interpretation attempts to make the transition revealed among us in this way: God sent his from descriptive data in the Bible to prescripts for only Son into the world so that we might live from descriptive data in the Bible to prescripts for only Son into the world so that we might live use today through theological reflection in the use today through theological reflection in the 33 through him. In this is love, not that we loved 33 through him. In this is love, not that we loved context of the Church community. The Bible God but that he loved us and sent his Son to be context of the Church community. The Bible God but that he loved us and sent his Son to be provides the general ‘wisdom map’ that guides the atoning sacrifice for our sins. … God is love, provides the general ‘wisdom map’ that guides the atoning sacrifice for our sins. … God is love, us in our efforts of moral reflection. Barth’s com- and those who abide in love abide in God, and us in our efforts of moral reflection. Barth’s com- and those who abide in love abide in God, and mentary on Romans is a classical example of this God abides in them. (1 John 4:7-9, 16) mentary on Romans is a classical example of this God abides in them. (1 John 4:7-9, 16) approach. Lesser known is his posthumously pub- approach. Lesser known is his posthumously published book, Das christliche Leben (1959-1961), in In this passage theological knowledge and moral- lished book, Das christliche Leben (1959-1961), in In this passage theological knowledge and moral- which Barth elaborates on the struggle for human ity merge into one. Only the one who loves can which Barth elaborates on the struggle for human ity merge into one. Only the one who loves can justice, giving Christian social ethics the necessary know God. In a theologia caritatis ethics precedes justice, giving Christian social ethics the necessary know God. In a theologia caritatis ethics precedes theoretical content. He discusses our responsibil- understanding. Morality is not only a result of theoretical content. He discusses our responsibil- understanding. Morality is not only a result of obedience to the Word of God; it is also a condi- obedience to the Word of God; it is also a condi- ity in the light of The Lord’s Prayer and in doing 39 ity in the light of The Lord’s Prayer and in doing 39 so he unites prayer with ethical behaviour. The tion for understanding the Word. The righteous so he unites prayer with ethical behaviour. The tion for understanding the Word. The righteous prayers ‘hallowed be your name’ and ‘your king- hear the word of God, the evil oppose it and are prayers ‘hallowed be your name’ and ‘your king- hear the word of God, the evil oppose it and are deaf (Isa 6:10). In this sense, an ethic of love has deaf (Isa 6:10). In this sense, an ethic of love has dom come’ stand in sharp contrast to the reality 40 dom come’ stand in sharp contrast to the reality 40 in which we live. In praying for the Kingdom of an epistemological status. in which we live. In praying for the Kingdom of an epistemological status. God we fight the battle for human justice. The It is, however, not merely the nature of God God we fight the battle for human justice. The It is, however, not merely the nature of God Christian’s zeal for God takes shape in fighting that leads us to the priority of love. Jesus himself Christian’s zeal for God takes shape in fighting that leads us to the priority of love. Jesus himself for human rights, freedom and peace on earth.34 provided us with the key hermeneutical principle for human rights, freedom and peace on earth.34 provided us with the key hermeneutical principle Similarly and expressed even more strongly, we see in the discussion about the greatest command- Similarly and expressed even more strongly, we see in the discussion about the greatest command- this process of moral reading of Scripture in the ment (Mt 22:33-40). Love of God and neigh- this process of moral reading of Scripture in the ment (Mt 22:33-40). Love of God and neigh- oeuvre of Dietrich Bonhoeffer.35 Although edu- bour, on ‘these two commandments hang all the oeuvre of Dietrich Bonhoeffer.35 Although edu- bour, on ‘these two commandments hang all the cated in Berlin by Reinhold Seeberg and Adolf von law and the prophets’ (v. 40). This double love cated in Berlin by Reinhold Seeberg and Adolf von law and the prophets’ (v. 40). This double love Harnack, he felt that historical criticism had failed commandment demonstrates the unity and focus Harnack, he felt that historical criticism had failed commandment demonstrates the unity and focus to understand the meaning of the text. His inter- of Scripture and therefore it should function as to understand the meaning of the text. His inter- of Scripture and therefore it should function as pretation was pneumatological and christocentric. our main paradigm for understanding its moral pretation was pneumatological and christocentric. our main paradigm for understanding its moral It is a continuous and dynamic search for the ‘true authority. All Scripture should be interpreted in It is a continuous and dynamic search for the ‘true authority. All Scripture should be interpreted in 41 41 way’.36 Only through prayer can one have access light of this double love commandment. All way’.36 Only through prayer can one have access light of this double love commandment. All to the meaning of Scripture. The fundamental of Scripture (i.e. the Old Testament) ‘hangs’ on to the meaning of Scripture. The fundamental of Scripture (i.e. the Old Testament) ‘hangs’ on question we should ask ourselves, he writes in his the twofold commandment (Mt 22:40) and this question we should ask ourselves, he writes in his the twofold commandment (Mt 22:40) and this Discipleship, is: ‘What did Jesus want to say to us double commandment can be considered as the Discipleship, is: ‘What did Jesus want to say to us double commandment can be considered as the today?’ ‘hermeneutic programme’ for the understanding today?’ ‘hermeneutic programme’ for the understanding and application of the Scriptures.42 and application of the Scriptures.42 Using love as a hermeneutical tool has already Using love as a hermeneutical tool has already 3. Theologia Caritatis: Loving precedes been emphasized by Augustine in his Christian 3. Theologia Caritatis: Loving precedes been emphasized by Augustine in his Christian knowing Doctrine. In the first book he identifies the love of knowing Doctrine. In the first book he identifies the love of 43 43 Essentially these six trends show us a way of under- God and neighbour as the purpose of Scripture: Essentially these six trends show us a way of under- God and neighbour as the purpose of Scripture: standing and of moral knowledge. It is not a new Whoever, then, thinks that he understands the standing and of moral knowledge. It is not a new Whoever, then, thinks that he understands the

42 • EJT 22:1 42 • EJT 22:1 • Theologia caritatis and the Moral Authority of Scripture •

Holy Scriptures, or any part of them, but puts But from a humanistic perspective, too, we are in Holy Scriptures, or any part of them, but puts But from a humanistic perspective, too, we are in such an interpretation upon them as does not essence loving beings. This is not surprising since such an interpretation upon them as does not essence loving beings. This is not surprising since tend to build up this twofold love of God and we were created in God’s image. Kierkegaard’s tend to build up this twofold love of God and we were created in God’s image. Kierkegaard’s our neighbour, does not yet understand them reflections on theWorks of Love (1847) clearly our neighbour, does not yet understand them reflections on theWorks of Love (1847) clearly as he ought. If, on the other hand, a man draws make an anthropological claim. Kierkegaard as he ought. If, on the other hand, a man draws make an anthropological claim. Kierkegaard a meaning from them that may be used for the understands the need to give and receive love in a meaning from them that may be used for the understands the need to give and receive love in building up of love, even though he does not human relationships to be deeply rooted in human building up of love, even though he does not human relationships to be deeply rooted in human happen upon the precise meaning which the nature, having been created that way by God. Our happen upon the precise meaning which the nature, having been created that way by God. Our author whom he reads intended to express in nature has its source in the God who is love and author whom he reads intended to express in nature has its source in the God who is love and that place, his error is not pernicious, and he has left his mark and who is, thus, necessarily pre- that place, his error is not pernicious, and he has left his mark and who is, thus, necessarily pre- is wholly clear from the charge of deception.44 sent in all human loves.50 Kierkegaard’s love ethics is wholly clear from the charge of deception.44 sent in all human loves.50 Kierkegaard’s love ethics In book three of Christian Doctrine the love grounds the equality of all human beings. For him, In book three of Christian Doctrine the love grounds the equality of all human beings. For him, commandments comes back to the fore, this time love is also an epistemological category: ‘Only he commandments comes back to the fore, this time love is also an epistemological category: ‘Only he as a hermeneutical tool. When a literal interpreta- who abides in love can recognize love, and in the as a hermeneutical tool. When a literal interpreta- who abides in love can recognize love, and in the 51 51 tion goes against good morals, a text should be same way his love is to be known.’ tion goes against good morals, a text should be same way his love is to be known.’ read figuratively. What good morals are, is defined Indeed, loving is a way of seeing, a way of read figuratively. What good morals are, is defined Indeed, loving is a way of seeing, a way of using the double commandment. Our interpre- understanding and in it is a condition for true using the double commandment. Our interpre- understanding and in it is a condition for true tation should fit the ‘reign of love’.45 It is only moral knowledge. The German philosopher tation should fit the ‘reign of love’.45 It is only moral knowledge. The German philosopher through love that we can come to the truth: cari- Max Scheler developed this Augustinian line of through love that we can come to the truth: cari- Max Scheler developed this Augustinian line of tas quaerens intellectum (love seeking understand- thought. Only through the eyes of love can one tas quaerens intellectum (love seeking understand- thought. Only through the eyes of love can one ing).46 discover true values. In an ethics of love the sub- ing).46 discover true values. In an ethics of love the sub- This Augustinian approach fits well with the jective and objective merge together. The moral This Augustinian approach fits well with the jective and objective merge together. The moral evangelical view of biblical authority. It has been agent is a loving person who discovers the true evangelical view of biblical authority. It has been agent is a loving person who discovers the true developed more in the pietistic and puritan tradi- values of life. The human person is neither a think- developed more in the pietistic and puritan tradi- values of life. The human person is neither a think- tions. John Wesley’s theology, for example, can be ing being (Kant) nor a willing being (Nietzsche) tions. John Wesley’s theology, for example, can be ing being (Kant) nor a willing being (Nietzsche) summarised as one of ‘Holy Love’.47 The Wesleyan but a loving being. As loving beings, humans are summarised as one of ‘Holy Love’.47 The Wesleyan but a loving being. As loving beings, humans are view of sanctification and perfection (similar to created in the image of God. Love as a hermeneu- view of sanctification and perfection (similar to created in the image of God. Love as a hermeneu- that of Bernard of Clairvaux) concerns growth in tical tool discovers the world of objective values that of Bernard of Clairvaux) concerns growth in tical tool discovers the world of objective values love.48 Similarly, according to Jonathan Edwards and so determines our moral knowledge. Scheler love.48 Similarly, according to Jonathan Edwards and so determines our moral knowledge. Scheler for instance, it is only by a change of the affec- quotes Goethe: for instance, it is only by a change of the affec- quotes Goethe: tions that one is able to understand Scripture. One can know nothing except what one loves; tions that one is able to understand Scripture. One can know nothing except what one loves; True regeneration is a ‘real circumcision of the and the deeper and more complete one desires True regeneration is a ‘real circumcision of the and the deeper and more complete one desires heart’.49 God has endowed the soul with two the knowledge to be, the more powerful and heart’.49 God has endowed the soul with two the knowledge to be, the more powerful and capacities: ‘understanding, which merely perceives dynamic must the love, indeed the passion be.52 capacities: ‘understanding, which merely perceives dynamic must the love, indeed the passion be.52 and speculates’, and inclination, which is a capac- Because we are primarily loving beings, our rela- and speculates’, and inclination, which is a capac- Because we are primarily loving beings, our rela- ity that ‘does not merely perceive and view things, tionships precede both the intellect and the will. ity that ‘does not merely perceive and view things, tionships precede both the intellect and the will. but is in some way inclined with respect to the Scheler uses colours as metaphors for values: The but is in some way inclined with respect to the Scheler uses colours as metaphors for values: The things it views or considers’. A person who ‘has intellect is as blind to values as the ear is blind to things it views or considers’. A person who ‘has intellect is as blind to values as the ear is blind to doctrinal knowledge and speculation only, without colours. He concurs with Pascal at this point, who doctrinal knowledge and speculation only, without colours. He concurs with Pascal at this point, who affection, never is engaged in the business of reli- refers to the logic of the heart: ‘Le coeur a ses rai- affection, never is engaged in the business of reli- refers to the logic of the heart: ‘Le coeur a ses rai- gion’ and has therefore no ‘true virtue’. On the sons que la raison ne connaît point.’ Love is the gion’ and has therefore no ‘true virtue’. On the sons que la raison ne connaît point.’ Love is the other hand, to have the right inclination is also highest human capacity and forms the basis for the other hand, to have the right inclination is also highest human capacity and forms the basis for the to have the right knowledge. There is a cogni- sympathy required to develop a moral relation- to have the right knowledge. There is a cogni- sympathy required to develop a moral relation- tive dimension to affections, because ‘what makes ship with another person. Ultimately, love leads tive dimension to affections, because ‘what makes ship with another person. Ultimately, love leads the will choose, is something approved by the us to God and renders us willing to accept what the will choose, is something approved by the us to God and renders us willing to accept what Understanding’. As there can be no light (knowl- he desires from us. Love thus plays an important Understanding’. As there can be no light (knowl- he desires from us. Love thus plays an important edge) without fire (affections), neither can there role in enabling us both to recognize values and edge) without fire (affections), neither can there role in enabling us both to recognize values and be fire without light. create them. Scheler describes love as a move- be fire without light. create them. Scheler describes love as a move- Not only theologically, also from the perspec- ment that focuses on ever-higher values. Love Not only theologically, also from the perspec- ment that focuses on ever-higher values. Love tive of moral philosophy love is an interesting is literally an ‘e-motion’-a movement away from tive of moral philosophy love is an interesting is literally an ‘e-motion’-a movement away from option for the grounding of our ethics. From a ourselves which transcends our ego.53 Scheler’s option for the grounding of our ethics. From a ourselves which transcends our ego.53 Scheler’s theocentric perspective we can say that God is love. value personalism combines the anthropological theocentric perspective we can say that God is love. value personalism combines the anthropological

EJT 22:1 • 43 EJT 22:1 • 43 • Patrick Nullens • understanding of a human as a person with value is always responsive. It is a covenantal love that understanding of a human as a person with value is always responsive. It is a covenantal love that theory in ethics. Somehow there is an objective is revealed to the full in the cross of the new cov- theory in ethics. Somehow there is an objective is revealed to the full in the cross of the new cov- match between the human person and the world enant. This covenantal love of the new covenant match between the human person and the world enant. This covenantal love of the new covenant of values as we experience them in our daily reali- forms the basis of our understanding of the moral of values as we experience them in our daily reali- forms the basis of our understanding of the moral ties.54 authority of Scripture. It is a covenant of the Spirit ties.54 authority of Scripture. It is a covenant of the Spirit In contemporary hermeneutics the formative writing the law in our hearts. Jeremiah and Ezekiel In contemporary hermeneutics the formative writing the law in our hearts. Jeremiah and Ezekiel aspect of understanding has become more impor- described the covenant as a radical change of the aspect of understanding has become more impor- described the covenant as a radical change of the tant. For Hans-Georg Gadamer philosophical heart (Jer 31-33; Ez 36:24-29): unresponsive tant. For Hans-Georg Gadamer philosophical heart (Jer 31-33; Ez 36:24-29): unresponsive hermeneutics is about ‘formation’, the German hearts of stone turned into hearts of flesh. It is the hermeneutics is about ‘formation’, the German hearts of stone turned into hearts of flesh. It is the ‘Bildung’. In the word Bildung there is the idea of covenant that changes our identity; it has changed ‘Bildung’. In the word Bildung there is the idea of covenant that changes our identity; it has changed a Bild which entails both ‘Nachbild’ (image, copy) the identity of the moral subjects, the new cov- a Bild which entails both ‘Nachbild’ (image, copy) the identity of the moral subjects, the new cov- and ‘Vorbild’ (model). True understanding is only enantal community and the readers of the text.58 and ‘Vorbild’ (model). True understanding is only enantal community and the readers of the text.58 possible by distancing oneself from one’s private The human heart has changed, the affections possible by distancing oneself from one’s private The human heart has changed, the affections purposes and keeping oneself open to the other.55 have changed, the direction of love has changed. purposes and keeping oneself open to the other.55 have changed, the direction of love has changed. Paul Ricoeur has written extensively on how the Love changes the heart, it is formative. At the Paul Ricoeur has written extensively on how the Love changes the heart, it is formative. At the text can and should transform the reader. As an same time, it is normative. Jesus himself has set the text can and should transform the reader. As an same time, it is normative. Jesus himself has set the entity in itself it appeals to our imagination, our standard, he has demonstrated love to us (John entity in itself it appeals to our imagination, our standard, he has demonstrated love to us (John feelings and our perception of human relation- 13:34). Paul speaks about a radical transformation feelings and our perception of human relation- 13:34). Paul speaks about a radical transformation ships. For Ricoeur, engagement with the other is that enables us to discern the will of God, that ships. For Ricoeur, engagement with the other is that enables us to discern the will of God, that necessary to overcome a narcistic self-projection which is good and perfect (Rom 12:1, 2). Love is necessary to overcome a narcistic self-projection which is good and perfect (Rom 12:1, 2). Love is of the self into the text. Religious hermeneutics a broad concept that incorporates our whole being of the self into the text. Religious hermeneutics a broad concept that incorporates our whole being involves an encounter with the wholly other, the as creatures of God.59 involves an encounter with the wholly other, the as creatures of God.59 Divine. The sacred text causes a disrupting, diso- The American ethicist Paul Ramsey (1913- Divine. The sacred text causes a disrupting, diso- The American ethicist Paul Ramsey (1913- rienting and confusing effect, pointing the reader 1988) asserts that agape love is the predominant rienting and confusing effect, pointing the reader 1988) asserts that agape love is the predominant to God’s otherness and the fallen state of ordi- concept of all Christian ethics by which it can criti- to God’s otherness and the fallen state of ordi- concept of all Christian ethics by which it can criti- nary human understanding. However, there is cally interact with different types of moral philo- nary human understanding. However, there is cally interact with different types of moral philo- also a reorientation, not in the sense of recovery sophical models. According to Ramsey, Christian also a reorientation, not in the sense of recovery sophical models. According to Ramsey, Christian of a coherent world of meaning, but as a dialecti- ethics is about ‘love transforming natural law’ or of a coherent world of meaning, but as a dialecti- ethics is about ‘love transforming natural law’ or cal relation by which the human person is trans- ‘love transforming justice’.60 He criticises cal relation by which the human person is trans- ‘love transforming justice’.60 He criticises formed. Ricoeur has described the essence and formed. Ricoeur has described the essence and medieval scholasticism when a theory of natural medieval scholasticism when a theory of natural unity of biblical ethics, even if it manifests itself unity of biblical ethics, even if it manifests itself law and the ethics of Aristotle were assigned the law and the ethics of Aristotle were assigned the differently, as ‘economy of the gift’ (économie du differently, as ‘economy of the gift’ (économie du fundamental, Christian faith and love only the fundamental, Christian faith and love only the don).56 Ethics is the unfolding of human transfor- don).56 Ethics is the unfolding of human transfor- second-story, position.61 second-story, position.61 mation in relation to the divine. It is an economy mation in relation to the divine. It is an economy of faith, hope and love. All three are gifts. All Only love can have this primacy. Ramsey’s under- of faith, hope and love. All three are gifts. All Only love can have this primacy. Ramsey’s under- three are connected limit-experiences of our dia- standing of Christian love is very christocen- three are connected limit-experiences of our dia- standing of Christian love is very christocen- lectical relation with God. Our response to God’s tric. The reference is always Jesus himself; he is lectical relation with God. Our response to God’s tric. The reference is always Jesus himself; he is self manifestation and gift is obedient loving, ‘une the prototype: ‘My command is this: Love each self manifestation and gift is obedient loving, ‘une the prototype: ‘My command is this: Love each obéissance aimante’.57 Love arises out of faith. other as I have loved you. Greater love has no one obéissance aimante’.57 Love arises out of faith. other as I have loved you. Greater love has no one Love is the command to give to others one’s own than this: to lay down one’s life for one’s friends’ Love is the command to give to others one’s own than this: to lay down one’s life for one’s friends’ existence, which is first given by God. This logic (John 15:12, 13). Christian love is self-emptying existence, which is first given by God. This logic (John 15:12, 13). Christian love is self-emptying of superabundance is the motive for all our obedi- (kenotic) and grounded in the divine ‘condescen- of superabundance is the motive for all our obedi- (kenotic) and grounded in the divine ‘condescen- ence. sion’ or self-sacrifice toward men.62 The main ref- ence. sion’ or self-sacrifice toward men.62 The main reference for all Christian ethics is the controlling love erence for all Christian ethics is the controlling love of Christ (2 Cor. 5:14). Quoting Luther, Ramsey of Christ (2 Cor. 5:14). Quoting Luther, Ramsey 4. Covenantal love defines love as ‘being Christ to our neighbors’.63 4. Covenantal love defines love as ‘being Christ to our neighbors’.63 One might be suspicious about the vagueness of So he reminds us of the fact that love should be One might be suspicious about the vagueness of So he reminds us of the fact that love should be using love as the prominent concept in under- defined by Christ himself. using love as the prominent concept in under- defined by Christ himself. standing biblical authority. Here we are faced For Ramsey the biblical concept of ‘obedient standing biblical authority. Here we are faced For Ramsey the biblical concept of ‘obedient with a circle: It is only by studying Scripture in its love’ is central to a distinctive Christian ethic but with a circle: It is only by studying Scripture in its love’ is central to a distinctive Christian ethic but entirety as a testimony of God’s saving acts that it needs to be explained within the larger frame of entirety as a testimony of God’s saving acts that it needs to be explained within the larger frame of we understand more about the meaning of love. the covenant.64 God acted first and established a we understand more about the meaning of love. the covenant.64 God acted first and established a Love is initiated by God and therefore our love covenantal relationship. Therefore our righteous- Love is initiated by God and therefore our love covenantal relationship. Therefore our righteous-

44 • EJT 22:1 44 • EJT 22:1 • Theologia caritatis and the Moral Authority of Scripture • ness cannot be limited to respect or obedience to in the concept of caring love. In his first letter ness cannot be limited to respect or obedience to in the concept of caring love. In his first letter divine authority. It goes a great deal beyond sub- Paul69 already made very clear that the goal (telos) divine authority. It goes a great deal beyond sub- Paul69 already made very clear that the goal (telos) mission to divine commandments. The biblical of Timothy’s assignment (parangelia) is ‘love that mission to divine commandments. The biblical of Timothy’s assignment (parangelia) is ‘love that religion is one of ‘grateful obedience’ or ‘obedient issues from a clean heart and a good conscience religion is one of ‘grateful obedience’ or ‘obedient issues from a clean heart and a good conscience gratitude’.65 God has first delivered us and there- and sincere faith’ (1 Tim 1:5). Those three virtues, gratitude’.65 God has first delivered us and there- and sincere faith’ (1 Tim 1:5). Those three virtues, fore our attitude has totally changed. Within the a clean heart, good conscience and sincere faith are fore our attitude has totally changed. Within the a clean heart, good conscience and sincere faith are wider perspective of the covenant, justice is not the sources of love.70 As Howard Marshall puts it, wider perspective of the covenant, justice is not the sources of love.70 As Howard Marshall puts it, 66 66 corrective or distributive, but redemptive. agape sums up the quality which should result corrective or distributive, but redemptive. agape sums up the quality which should result The hermeneutical priority of covenantal love from obeying Paul’s command or perhaps from The hermeneutical priority of covenantal love from obeying Paul’s command or perhaps from embraces the six tendencies I discussed above. obedience to the gospel message as a whole. It embraces the six tendencies I discussed above. obedience to the gospel message as a whole. It First, covenantal love tells an all-embracing is to some extent a criteria of true preaching.71 First, covenantal love tells an all-embracing is to some extent a criteria of true preaching.71 (universal) narrative, but at the same time it is (universal) narrative, but at the same time it is manifested differently in the different biblical nar- Love is not some kind of abstract theological con- manifested differently in the different biblical nar- Love is not some kind of abstract theological con- ratives, stylistic forms and discourses. Second, love cept. It is very real and personal. The personal style ratives, stylistic forms and discourses. Second, love cept. It is very real and personal. The personal style ethics is pneumatological. It is the love of the Holy of this letter of Paul to his successor Timothy is ethics is pneumatological. It is the love of the Holy of this letter of Paul to his successor Timothy is Spirit that is poured in our hearts. It is through well demonstrated by the opening passage (2 Tim Spirit that is poured in our hearts. It is through well demonstrated by the opening passage (2 Tim this loving Spirit we can understand the text he 1:3-5). Paul remembers Timothy constantly in this loving Spirit we can understand the text he 1:3-5). Paul remembers Timothy constantly in inspired. Third, love is manifested in the eucha- his prayers, he really misses his young friend, his inspired. Third, love is manifested in the eucha- his prayers, he really misses his young friend, his ristic community of the new covenant. The main ‘beloved child’ (1:2) and he remembers Timothy’s ristic community of the new covenant. The main ‘beloved child’ (1:2) and he remembers Timothy’s distinctive of the Church is that they love as Jesus tears when they separated (1:4). But the circle of distinctive of the Church is that they love as Jesus tears when they separated (1:4). But the circle of does. Only in this context do biblical words make love and relationships is even broader than that. does. Only in this context do biblical words make love and relationships is even broader than that. any sense. Fourth, since we are in essence loving The apostle Paul perceives himself as someone any sense. Fourth, since we are in essence loving The apostle Paul perceives himself as someone beings, a hermeneutic of love challenges us to serving God, as did his fathers (1:3). Timothy’s beings, a hermeneutic of love challenges us to serving God, as did his fathers (1:3). Timothy’s form our character so as to love more, as Jesus did. faith is the same faith that was in his grandmother form our character so as to love more, as Jesus did. faith is the same faith that was in his grandmother Fifth, the priority of love has a long tradition (even Lois and mother Eunice (1:5). So the letter starts Fifth, the priority of love has a long tradition (even Lois and mother Eunice (1:5). So the letter starts though it is mainly Augustinian). Sixth, covenantal with reference to intimate love relationships. This though it is mainly Augustinian). Sixth, covenantal with reference to intimate love relationships. This love can be used as a key concept for theological relational, even emotional dimension should stay love can be used as a key concept for theological relational, even emotional dimension should stay interpretation of Old and New Testament. In this in the back of our minds as we interpret different interpretation of Old and New Testament. In this in the back of our minds as we interpret different sense Scripture should be understood as the book passages. Yet ultimately we are reading a prayer, sense Scripture should be understood as the book passages. Yet ultimately we are reading a prayer, of the covenant. As Vanhoozer stressed, it is only which involves God himself. Paul laid his hands on of the covenant. As Vanhoozer stressed, it is only which involves God himself. Paul laid his hands on by participation and performance in the ‘drama of Timothy, but it was God who gave the gift. God is by participation and performance in the ‘drama of Timothy, but it was God who gave the gift. God is redemption’ that we come to a full understanding the giver of all that is needed for ministry. This is redemption’ that we come to a full understanding the giver of all that is needed for ministry. This is similar to what Paul Ricoeur calls the economy of similar to what Paul Ricoeur calls the economy of of the text. ‘The church is constituted – gathered 72 of the text. ‘The church is constituted – gathered 72 and governed – by a divine covenantal initiative the gift. This gift is a Spirit (not spirit) of ‘power, and governed – by a divine covenantal initiative the gift. This gift is a Spirit (not spirit) of ‘power, love and self-control’. All three can be related to love and self-control’. All three can be related to that is both the source of its identity and its author- 73 that is both the source of its identity and its author- 73 itative principle.’ ‘Scripture is a divine covenant the work of the Spirit in the New Testament. The itative principle.’ ‘Scripture is a divine covenant the work of the Spirit in the New Testament. The document before it is an ecclesial constitution’;67 moral authority of Scripture should be understood document before it is an ecclesial constitution’;67 moral authority of Scripture should be understood a covenant document which provides ‘dramatic within this broader framework of the gift of the a covenant document which provides ‘dramatic within this broader framework of the gift of the direction’ for performing Christian wisdom.68 Spirit (pneumatological), loving relationships and direction’ for performing Christian wisdom.68 Spirit (pneumatological), loving relationships and ministry (ecclesial). ministry (ecclesial). It is within the context of loving relationships It is within the context of loving relationships 5. Rereading 2 Timothy 3:16-17 from the that Paul raises the issue of the authority and 5. Rereading 2 Timothy 3:16-17 from the that Paul raises the issue of the authority and key-concept of love inspiration of Scripture, more specifically in the key-concept of love inspiration of Scripture, more specifically in the What does it really signify when Scripture says: context of imitation of Paul: ‘Hold to the stand- What does it really signify when Scripture says: context of imitation of Paul: ‘Hold to the stand- ‘All Scripture is God-breathed and is useful for ard of sound teaching that you have heard from ‘All Scripture is God-breathed and is useful for ard of sound teaching that you have heard from teaching, rebuking, correcting and training in me, in the faith and love that are in Christ Jesus’ teaching, rebuking, correcting and training in me, in the faith and love that are in Christ Jesus’ righteousness, so that the servant of God may be (1:13,14). Vanhoozer points out that this follow- righteousness, so that the servant of God may be (1:13,14). Vanhoozer points out that this follow- thoroughly equipped for every good work.’ (2 ing in Paul’s footsteps is not a mechanical move- thoroughly equipped for every good work.’ (2 ing in Paul’s footsteps is not a mechanical move- Tim 3:16-17)? Without the hermeneutical princi- ment but requires personal and creative input, Tim 3:16-17)? Without the hermeneutical princi- ment but requires personal and creative input, 74 74 ple of love we are unable to understand the actual so as to give direction to the theo-drama. It is ple of love we are unable to understand the actual so as to give direction to the theo-drama. It is meaning of this locus classicus on biblical authority essential that the Spirit has the freedom to lead: meaning of this locus classicus on biblical authority essential that the Spirit has the freedom to lead: to the full. The direction doctrine provides is less a matter to the full. The direction doctrine provides is less a matter The Pastoral Epistles are completely immersed of moral rules than of ethical aims that pertain The Pastoral Epistles are completely immersed of moral rules than of ethical aims that pertain

EJT 22:1 • 45 EJT 22:1 • 45 • Patrick Nullens •

to the shape our freedom must take in order ‘through Jesus Christ’ that it becomes a source of to the shape our freedom must take in order ‘through Jesus Christ’ that it becomes a source of to realize the good. … Doctrine thus fosters a wisdom and salvation. to realize the good. … Doctrine thus fosters a wisdom and salvation. certain ethos, or sense of the overall shape that It is in this context of relationship, tradition and certain ethos, or sense of the overall shape that It is in this context of relationship, tradition and one’s life must take in order to realize the good community of faith that Paul makes a more gen- one’s life must take in order to realize the good community of faith that Paul makes a more gen- and the beautiful.75 eral statement about the Scriptures. All Scripture and the beautiful.75 eral statement about the Scriptures. All Scripture 81 81 Paul’s aim is not to create a copy of himself, but is God-breathed. The four pros-clauses (for Paul’s aim is not to create a copy of himself, but is God-breathed. The four pros-clauses (for sincere love gives freedom within the framework teaching, rebuking, correcting and training) come sincere love gives freedom within the framework teaching, rebuking, correcting and training) come of a relationship. As Jean Paul Sartre would say: ‘If together in the one hina clause ‘so (in order) that of a relationship. As Jean Paul Sartre would say: ‘If together in the one hina clause ‘so (in order) that the beloved is transformed into an automaton, the the servant of God may be thoroughly equipped the beloved is transformed into an automaton, the the servant of God may be thoroughly equipped lover finds himself alone.’76 for every good work’ (3:17). Paul gives the ulti- lover finds himself alone.’76 for every good work’ (3:17). Paul gives the ulti- mate purpose of Scripture’s inspiration. Scripture mate purpose of Scripture’s inspiration. Scripture In contrast with the false teachers, Timothy’s 82 In contrast with the false teachers, Timothy’s 82 response to Paul is to be one of obedient love. has a divinely intended purpose for salvation. response to Paul is to be one of obedient love. has a divinely intended purpose for salvation. Timothy follows Paul in everything: ‘you have The four prepositional clauses may be said to Timothy follows Paul in everything: ‘you have The four prepositional clauses may be said to observed my teaching, my conduct, my aim in form two groups, the first two dealing with doc- observed my teaching, my conduct, my aim in form two groups, the first two dealing with doctrine (orthodoxy) and the second with behaviour trine (orthodoxy) and the second with behaviour life, my faith, my patience, my love, my stead- 83 life, my faith, my patience, my love, my stead- 83 fastness…’ (3:10). To better understand the (orthopraxy). Timothy and all Christians can fastness…’ (3:10). To better understand the (orthopraxy). Timothy and all Christians can contrast it might be useful to take a look at the find in Scripture everything necessary to do good contrast it might be useful to take a look at the find in Scripture everything necessary to do good works.84 The concluding phrase underlines that works.84 The concluding phrase underlines that false teachers of the last days. These can be con- false teachers of the last days. These can be con- the servant of God will be well equipped for every the servant of God will be well equipped for every sidered as people teaching Scripture falsely. They sidered as people teaching Scripture falsely. They kind of good work. kind of good work. are described as people with wrong loves (3:2-4) are described as people with wrong loves (3:2-4) The general scope of this locus classicus on bibli- The general scope of this locus classicus on bibli- or wrong desires. As Max Scheler would stress, all or wrong desires. As Max Scheler would stress, all cal authority is less about doctrine as such than it is cal authority is less about doctrine as such than it is evil is caused by the intoxicated soul of errone- evil is caused by the intoxicated soul of errone- about morality, the servant of God being equipped about morality, the servant of God being equipped ous loves and the disposition of ‘resentment’. Paul ous loves and the disposition of ‘resentment’. Paul for charity.85 There is a dynamic movement of the for charity.85 There is a dynamic movement of the gives a long list of eighteen vices (3:2-4) which, gives a long list of eighteen vices (3:2-4) which, Spirit. Through the word of God the Spirit equips Spirit. Through the word of God the Spirit equips as George Knight rightly observes, starts and ends as George Knight rightly observes, starts and ends 77 the servant of God to do good works and in doing 77 the servant of God to do good works and in doing with ‘words expressing a misdirection of love’: it so to participate in the Missio Deo. Because of the with ‘words expressing a misdirection of love’: it so to participate in the Missio Deo. Because of the opens with ‘lovers of self’ and ‘lovers of money’ Word of God we can be salt and light: ‘Let your opens with ‘lovers of self’ and ‘lovers of money’ Word of God we can be salt and light: ‘Let your and ends with ‘lovers of pleasure instead of lovers light shine before others, so that they may see and ends with ‘lovers of pleasure instead of lovers light shine before others, so that they may see of God’. These false teachers value the wrong your good works and give glory to your Father in of God’. These false teachers value the wrong your good works and give glory to your Father in things; therefore they only have the appearance of heaven’ (Mt 5:16). things; therefore they only have the appearance of heaven’ (Mt 5:16). true religion (eusebeia), which in fact is mislead- true religion (eusebeia), which in fact is mislead- ing. They are not led by the desire to serve but ing. They are not led by the desire to serve but only to fulfil their own appetites. 6. Conclusion only to fulfil their own appetites. 6. Conclusion The passage about the ‘weak women’ or ‘silly It has been my claim in this article that postmo- The passage about the ‘weak women’ or ‘silly It has been my claim in this article that postmo- women’ (3:6, 7) may seem somewhat bizarre, dernity discourages us from treating the Bible as a women’ (3:6, 7) may seem somewhat bizarre, dernity discourages us from treating the Bible as a but is very interesting in light of our topic.78 As compilation of objective facts and from seeing the but is very interesting in light of our topic.78 As compilation of objective facts and from seeing the an important part of the audience of the false ethicist’s task as finding the will of God within this an important part of the audience of the false ethicist’s task as finding the will of God within this teachers, ‘they are always being instructed and can collection of information that consequently directs teachers, ‘they are always being instructed and can collection of information that consequently directs never arrive at a knowledge of the truth’ (3:7). the Christian towards obedience. We need a theol- never arrive at a knowledge of the truth’ (3:7). the Christian towards obedience. We need a theol- They are diligent students but never learn. What ogy and an ethic that takes the longing for authen- They are diligent students but never learn. What ogy and an ethic that takes the longing for authen- they are so enticed by is religious babbling, a love ticity and character, the appreciation of community they are so enticed by is religious babbling, a love ticity and character, the appreciation of community for novelty and fantastic stories. Unfortunately, and tradition, the recognition of canonical diver- for novelty and fantastic stories. Unfortunately, and tradition, the recognition of canonical diver- this is also how Scripture is used in our churches sity and pneumatology and the need for theologi- this is also how Scripture is used in our churches sity and pneumatology and the need for theologi- at times. Without the gospel of true love there is cal interpretation into account. This can be done at times. Without the gospel of true love there is cal interpretation into account. This can be done only blindness and ‘more Bible’ will not help. A through a hermeneutic of love. only blindness and ‘more Bible’ will not help. A through a hermeneutic of love. ‘corrupt mind’ (3:8) cannot learn. Speaking about a hermeneutic of love stresses ‘corrupt mind’ (3:8) cannot learn. Speaking about a hermeneutic of love stresses Paul provides another example and urges the epistemological character of love (1 John 4). Paul provides another example and urges the epistemological character of love (1 John 4). Timothy to keep in mind ‘from whom you learned Love is the lens through which we understand the Timothy to keep in mind ‘from whom you learned Love is the lens through which we understand the it’ (3:14).79 The circle of knowledge is as important world (Augustine). To loving beings, love comes it’ (3:14).79 The circle of knowledge is as important world (Augustine). To loving beings, love comes as the knowledge itself. It is from his childhood first, before intellect and will (value personalism). as the knowledge itself. It is from his childhood first, before intellect and will (value personalism). on that Timothy ‘had known the Sacred Writings’ In biblical perspective, we speak of covenantal love. on that Timothy ‘had known the Sacred Writings’ In biblical perspective, we speak of covenantal love. (3:15).80 Scripture in itself is not enough. It is only The relationship between God and humanity is (3:15).80 Scripture in itself is not enough. It is only The relationship between God and humanity is

46 • EJT 22:1 46 • EJT 22:1 • Theologia caritatis and the Moral Authority of Scripture • initiated by God but it requires a human response: 7 ‘Symbola Evangelica’, Evangelical Alliance, 1846, initiated by God but it requires a human response: 7 ‘Symbola Evangelica’, Evangelical Alliance, 1846, obedient love (Ramsey). Within this covenant of article 1. [Cf. Schirrmacher in the present issue, 67 obedient love (Ramsey). Within this covenant of article 1. [Cf. Schirrmacher in the present issue, 67 obedient love we find the answer to our inquiry (ed.)] obedient love we find the answer to our inquiry (ed.)] into the nature of the moral authority of Scripture. 8 Princeton theologians were influenced by the into the nature of the moral authority of Scripture. 8 Princeton theologians were influenced by the This broader theological framework helps us to Scottish Common Sense Realism of Thomas Reid. This broader theological framework helps us to Scottish Common Sense Realism of Thomas Reid. Cf. Mark Noll, The Princeton Theology, 1812- Cf. Mark Noll, The Princeton Theology, 1812- understand the meaning of 2 Timothy 3:16-17. 1921: Scripture, Science, Theological Method from understand the meaning of 2 Timothy 3:16-17. 1921: Scripture, Science, Theological Method from The Bible is not so much a sourcebook of facts Archibald Alexander to Benjamin Breckinridge The Bible is not so much a sourcebook of facts Archibald Alexander to Benjamin Breckinridge and principle that we have to apply in our con- Warfield (Grand Rapids: Baker, 1983). and principle that we have to apply in our con- Warfield (Grand Rapids: Baker, 1983). temporary context. It is first of all a testimony of 9 Carl F.H. Henry, Christian Personal Ethics (Grand temporary context. It is first of all a testimony of 9 Carl F.H. Henry, Christian Personal Ethics (Grand covenantal love that we read and understand in a Rapids: Eerdmans, 1957) 209-218. covenantal love that we read and understand in a Rapids: Eerdmans, 1957) 209-218. community of love. It is only from a desire to serve 10 Henry, Christian Personal Ethics, 149. community of love. It is only from a desire to serve 10 Henry, Christian Personal Ethics, 149. our neighbour in love by good works that we have 11 Henry, Christian Personal Ethics, 437–458. our neighbour in love by good works that we have 11 Henry, Christian Personal Ethics, 437–458. access to the depth and richness of Scripture. 12 Henry, Christian Personal Ethics, 359. Italics mine. access to the depth and richness of Scripture. 12 Henry, Christian Personal Ethics, 359. Italics mine. Kierkegaard rightly asserted that love is a divine 13 Henry, Christian Personal Ethics, 360. Italics mine. Kierkegaard rightly asserted that love is a divine 13 Henry, Christian Personal Ethics, 360. Italics mine. and incomprehensible mystery. However, the 14 We think particularly of the discussion about the and incomprehensible mystery. However, the 14 We think particularly of the discussion about the Chicago Statement on Biblical Inerrancy, on which Chicago Statement on Biblical Inerrancy, on which works of love may be perceived, they form the see http://library.dts.edu/Pages/TL/Special/ works of love may be perceived, they form the see http://library.dts.edu/Pages/TL/Special/ observable fruit. Kierkegaard quotes 1 John 3:18, ICBI.shtml. observable fruit. Kierkegaard quotes 1 John 3:18, ICBI.shtml. ‘Let us not love in word and speech, but in deed 15 Kevin J. Vanhoozer, The Drama of Doctrine: ‘Let us not love in word and speech, but in deed 15 Kevin J. Vanhoozer, The Drama of Doctrine: and truth.’86 Words are only the leaves of the tree: A Canonical-Linguistic Approach to Christian and truth.’86 Words are only the leaves of the tree: A Canonical-Linguistic Approach to Christian they already give some idea of its nature, but the Theology (Louisville: Westminster John Knox Press, they already give some idea of its nature, but the Theology (Louisville: Westminster John Knox Press, final test is in the acts, the fruits. It is only within 2005) 26. final test is in the acts, the fruits. It is only within 2005) 26. the wider context of our loving acts that Scripture 16 See e.g. B. Howe, ‘Authority and Power’ in Green the wider context of our loving acts that Scripture 16 See e.g. B. Howe, ‘Authority and Power’ in Green makes sense in a moral discourse. et al., Dictionary of Scripture and Ethics. makes sense in a moral discourse. et al., Dictionary of Scripture and Ethics. 17 See Bruce C. Birch, ‘Scripture in ethics, meth- 17 See Bruce C. Birch, ‘Scripture in ethics, meth- odological issues 6’ in Green et al., Dictionary of odological issues 6’ in Green et al., Dictionary of Dr Patrick Nullens is Rector and Professor Scripture and Ethics. Dr Patrick Nullens is Rector and Professor Scripture and Ethics. of Theology and Ethics at the Evangelische 18 Patrick Nullens, The Matrix of Christian Ethics: of Theology and Ethics at the Evangelische 18 Patrick Nullens, The Matrix of Christian Ethics: Theologische Faculteit in Leuven (Belgium). Integrating Philosophy and Moral Theology in a Theologische Faculteit in Leuven (Belgium). Integrating Philosophy and Moral Theology in a Postmodern Context (Colorado Springs: Paternoster, Postmodern Context (Colorado Springs: Paternoster, 2010). 2010). Notes 19 Patrick Nullens, ‘Value Personalism as a Lens to Notes 19 Patrick Nullens, ‘Value Personalism as a Lens to 1 This article based on a paper presented at the Read the Ten Commandments’ in Das Heilige 1 This article based on a paper presented at the Read the Ten Commandments’ in Das Heilige conference of FEET, the Fellowship of European Herz der Tora. Festschrift für Hendrik Koorevaar zu conference of FEET, the Fellowship of European Herz der Tora. Festschrift für Hendrik Koorevaar zu Evangelical Theologians, in Berlin (August, 2012). seinem 65. Geburtstag (Aachen: Shaker, 2011). Evangelical Theologians, in Berlin (August, 2012). seinem 65. Geburtstag (Aachen: Shaker, 2011). All Scripture passages are taken from the NIV. 20 Jürgen Moltmann, The Spirit of Life: A Universal All Scripture passages are taken from the NIV. 20 Jürgen Moltmann, The Spirit of Life: A Universal 2 Herman Bavinck, Reformed Dogmatics 1, Affirmation (Minneapolis: Fortress Press, 2001). 2 Herman Bavinck, Reformed Dogmatics 1, Affirmation (Minneapolis: Fortress Press, 2001). Prolegomena (Grand Rapids: Baker Academic, 21 Stanley J. Grenz, Theology for the Community of God Prolegomena (Grand Rapids: Baker Academic, 21 Stanley J. Grenz, Theology for the Community of God 2003) 402. (Grand Rapids: Eerdmans, 2000). 2003) 402. (Grand Rapids: Eerdmans, 2000). 3 Bavinck, Reformed Dogmatics, 436. 22 Both theologians have grown in status among evan- 3 Bavinck, Reformed Dogmatics, 436. 22 Both theologians have grown in status among evan- 4 FEET and the Evangelical Theological Society gelical scholars. 4 FEET and the Evangelical Theological Society gelical scholars. especially; see research done by Packer and Oden: 23 John Webster, Holy Scripture: A Dogmatic Sketch especially; see research done by Packer and Oden: 23 John Webster, Holy Scripture: A Dogmatic Sketch J. Packer, One Faith: The evangelical consensus (Cambridge: Cambridge University Press, 2003) J. Packer, One Faith: The evangelical consensus (Cambridge: Cambridge University Press, 2003) (Downer’s Grove: IVP, 2004). 13. (Downer’s Grove: IVP, 2004). 13. 5 C.H. Cosgrove, ‘Scripture in Ethics: A History’ in 24 Webster, Holy Scripture, 16. 5 C.H. Cosgrove, ‘Scripture in Ethics: A History’ in 24 Webster, Holy Scripture, 16. Dictionary of Scripture and Ethics. Kindle location 25 Especially interesting in connection with Paul’s Dictionary of Scripture and Ethics. Kindle location 25 Especially interesting in connection with Paul’s 2117. former words about Scripture in Romans 15:4, 5. 2117. former words about Scripture in Romans 15:4, 5. 6 This becomes obvious in light of the vast amount of See also A. Verhey, Remembering Jesus: Christian 6 This becomes obvious in light of the vast amount of See also A. Verhey, Remembering Jesus: Christian literature on this subject. Recently Joel B. Green et Community, Scripture, and the Moral Life (Grand literature on this subject. Recently Joel B. Green et Community, Scripture, and the Moral Life (Grand al., Dictionary of Scripture and Ethics (Grand Rapids: Rapids: Eerdmans, 2002). al., Dictionary of Scripture and Ethics (Grand Rapids: Rapids: Eerdmans, 2002). Baker Academic, 2011) was published. A few years 26 Hans Frei specifically emphasises the theme of Baker Academic, 2011) was published. A few years 26 Hans Frei specifically emphasises the theme of ago FEET gave wide attention to B. Brock, Singing identity in his book The Identity of Jesus Christ: ago FEET gave wide attention to B. Brock, Singing identity in his book The Identity of Jesus Christ: the Ethos of God: On the Place of Christian Ethics in The Hermeneutical Bases of Dogmatic Theology the Ethos of God: On the Place of Christian Ethics in The Hermeneutical Bases of Dogmatic Theology Scripture (Grand Rapids: Eerdmans, 2007), and an (Philadelphia: Fortress Press, 1975). Scripture (Grand Rapids: Eerdmans, 2007), and an (Philadelphia: Fortress Press, 1975). entire issue of the EJT (18.2, 2009) was devoted 27 The Church is the narrative-formed community entire issue of the EJT (18.2, 2009) was devoted 27 The Church is the narrative-formed community to this work about using the Psalms in the moral which faithfully remembers God’s care for his to this work about using the Psalms in the moral which faithfully remembers God’s care for his discourse. creation, the calling of Israel and the life of Jesus; discourse. creation, the calling of Israel and the life of Jesus;

EJT 22:1 • 47 EJT 22:1 • 47 • Patrick Nullens •

see Stanley Hauerwas, ‘The Moral Authority of Ethics as a “Way”’, Studies in Christian Ethics 18.3 see Stanley Hauerwas, ‘The Moral Authority of Ethics as a “Way”’, Studies in Christian Ethics 18.3 Scripture: the Politics and Ethics of Remembering’, (2005) 7–29. Scripture: the Politics and Ethics of Remembering’, (2005) 7–29. Interpretation 34.4 (1980) 356–370; Stanley 37 For a discussion of the role of a ‘key concep- Interpretation 34.4 (1980) 356–370; Stanley 37 For a discussion of the role of a ‘key concep- Hauerwas, A Community of Character: Toward a tual model’ in systematic theology, see Vincent Hauerwas, A Community of Character: Toward a tual model’ in systematic theology, see Vincent Constructive Christian Social Ethic (Notre Dame: Brümmer, The Model of Love: A Study in Philosophical Constructive Christian Social Ethic (Notre Dame: Brümmer, The Model of Love: A Study in Philosophical University of Notre Dame Press, 1981); and Theology (Cambridge: Cambridge University Press, University of Notre Dame Press, 1981); and Theology (Cambridge: Cambridge University Press, Stanley Hauerwas, Unleashing the Scripture: Freeing 1993). Stanley Hauerwas, Unleashing the Scripture: Freeing 1993). the Bible from Captivity to America (Nashville: 38 See the introduction of Vanhoozer, Dictionary for the Bible from Captivity to America (Nashville: 38 See the introduction of Vanhoozer, Dictionary for Abingdon Press, 1993). Theological Interpretation of the Bible. Abingdon Press, 1993). Theological Interpretation of the Bible. 28 Hauerwas, Unleashing the Scripture. 39 E.M.W. Pedersen, ‘This Is Not About Sex? A 28 Hauerwas, Unleashing the Scripture. 39 E.M.W. Pedersen, ‘This Is Not About Sex? A 29 Stanley Hauerwas, Character and the Christian Life: Discussion of the Understanding of Love and Grace 29 Stanley Hauerwas, Character and the Christian Life: Discussion of the Understanding of Love and Grace a Study in Theological Ethics (San Antonio: Trinity in Bernard of Clairvaux’s and Martin Luther’s a Study in Theological Ethics (San Antonio: Trinity in Bernard of Clairvaux’s and Martin Luther’s University Press, 1975); also Gilbert Meilaender Theologies’, Dialog: A Journal of Theology 50.1 University Press, 1975); also Gilbert Meilaender Theologies’, Dialog: A Journal of Theology 50.1 (Lutheran) and Jean Porter (Roman Catholic). (2011) 15–25. (Lutheran) and Jean Porter (Roman Catholic). (2011) 15–25. 30 See e.g. T.C. Oden, Ancient Christian Commentary 40 S. Pardue, ‘Athens and Jerusalem Once More: 30 See e.g. T.C. Oden, Ancient Christian Commentary 40 S. Pardue, ‘Athens and Jerusalem Once More: on Scripture: Old Testament (Downers Grove: IVP, What the Turn to Virtue Means for Theological on Scripture: Old Testament (Downers Grove: IVP, What the Turn to Virtue Means for Theological 2001); C.A. Hall, Reading Scripture With the Exegesis’, Journal of Theological Interpretation 4.2 2001); C.A. Hall, Reading Scripture With the Exegesis’, Journal of Theological Interpretation 4.2 Church Fathers (Downers Grove: IVP Academic, (2010) 294–308. Church Fathers (Downers Grove: IVP Academic, (2010) 294–308. 1998); and Richard J. Foster, Streams of Living 41 For literature on a hermeneutical interpretation 1998); and Richard J. Foster, Streams of Living 41 For literature on a hermeneutical interpretation Water: Celebrating the Great Traditions of Christian of this expression see C.H. Cosgrove, Appealing Water: Celebrating the Great Traditions of Christian of this expression see C.H. Cosgrove, Appealing Faith (San Francisco: HarperSanFrancisco, 1998). to Scripture in Moral Debate: Five Hermeneutical Faith (San Francisco: HarperSanFrancisco, 1998). to Scripture in Moral Debate: Five Hermeneutical 31 Donald A.D. Thorsen, The Wesleyan Quadrilateral: Rules (Grand Rapids: Eerdmans, 2002) 158. 31 Donald A.D. Thorsen, The Wesleyan Quadrilateral: Rules (Grand Rapids: Eerdmans, 2002) 158. Scripture, Tradition, Reason & Experience as a Model 42 Birger Gerhardsson, ‘The Hermeneutic Program Scripture, Tradition, Reason & Experience as a Model 42 Birger Gerhardsson, ‘The Hermeneutic Program of Evangelical Theology (Lexington, KY: Emeth in Matthew 22:37–40’ in Robert G. Hamerton- of Evangelical Theology (Lexington, KY: Emeth in Matthew 22:37–40’ in Robert G. Hamerton- Press, 1990); C. van der Kooi, E. van Staalduine- Kelly and Robin Scroggs (eds), Jews, Greeks and Press, 1990); C. van der Kooi, E. van Staalduine- Kelly and Robin Scroggs (eds), Jews, Greeks and Sulman and A.W. Zwiep (eds), Evangelical Theology Christians: Religious cultures in late antiquity: essays Sulman and A.W. Zwiep (eds), Evangelical Theology Christians: Religious cultures in late antiquity: essays in Transition: Essays Under the Auspices of the Center in honor of William David Davies (Leiden: Brill, in Transition: Essays Under the Auspices of the Center in honor of William David Davies (Leiden: Brill, of Evangelical and Reformation Theology (CERT) 1976) 129–150, quoted in D.A. Hagner, Matthew of Evangelical and Reformation Theology (CERT) 1976) 129–150, quoted in D.A. Hagner, Matthew (Amsterdam: VU University Press, 2012). 14 - 28 (Word BC; Nashville: Nelson, 2004) 643. (Amsterdam: VU University Press, 2012). 14 - 28 (Word BC; Nashville: Nelson, 2004) 643. 32 Theological interpretation does not buy into the 43 Par. xxxv, xxxvi, see also E.L. Fortin, ‘Augustine 32 Theological interpretation does not buy into the 43 Par. xxxv, xxxvi, see also E.L. Fortin, ‘Augustine traditional modernistic biblical criticism that has and the Hermeneutics of Love: Some Preliminary traditional modernistic biblical criticism that has and the Hermeneutics of Love: Some Preliminary created an ugly ditch between biblical interpreta- Considerations’ in Richard J. Neuhaus (ed.), created an ugly ditch between biblical interpreta- Considerations’ in Richard J. Neuhaus (ed.), tion and theology; see Kevin Vanhoozer, Dictionary Augustine Today (Grand Rapids: Eerdmans, 1993) tion and theology; see Kevin Vanhoozer, Dictionary Augustine Today (Grand Rapids: Eerdmans, 1993) for Theological Interpretation of the Bible (London: 35–59; J.B. Pool, ‘No Entrance into Truth Except for Theological Interpretation of the Bible (London: 35–59; J.B. Pool, ‘No Entrance into Truth Except SPCK; Grand Rapids: Baker Academic, 2005) Through Love: Contributions from Augustine of SPCK; Grand Rapids: Baker Academic, 2005) Through Love: Contributions from Augustine of 19-25. Hippo to a Contemporary Christian Hermeneutic 19-25. Hippo to a Contemporary Christian Hermeneutic 33 As Richard Hays submits, we must be actively of Love’ in Review and Expositor 101.4 (2004) 33 As Richard Hays submits, we must be actively of Love’ in Review and Expositor 101.4 (2004) engaged in ‘metaphor making’ – putting the life 629–666; Cosgrove, Appealing to Scripture. engaged in ‘metaphor making’ – putting the life 629–666; Cosgrove, Appealing to Scripture. of our community ‘imaginatively within the world 44 Book 1, par. 36. of our community ‘imaginatively within the world 44 Book 1, par. 36. articulated by the texts’; see Hays, The Moral 45 Book 3, par. 15; see also Cosgrove, Appealing to articulated by the texts’; see Hays, The Moral 45 Book 3, par. 15; see also Cosgrove, Appealing to Vision of the New Testament: Community, Cross, Scripture. Vision of the New Testament: Community, Cross, Scripture. New Creation. A Contemporary Introduction to 46 Pool contrasts this with the classic scholastic fides New Creation. A Contemporary Introduction to 46 Pool contrasts this with the classic scholastic fides New Testament Ethics (San Francisco: HarperOne, quarens intellectum; Pool, ‘No Entrance into New Testament Ethics (San Francisco: HarperOne, quarens intellectum; Pool, ‘No Entrance into 1996) 6. Truth’, 633. 1996) 6. Truth’, 633. 33 Hays speaks of key images rather than concepts or 47 K.J. Collins, The Theology of John Wesley: Holy Love 33 Hays speaks of key images rather than concepts or 47 K.J. Collins, The Theology of John Wesley: Holy Love doctrines; Hays, Moral Vision, 193-214. and the Shape of Grace (Nashville: Abingdon Press, doctrines; Hays, Moral Vision, 193-214. and the Shape of Grace (Nashville: Abingdon Press, 34 Karl Barth, Das Christliche Leben: Die Kirchliche 2007); D.L. Cubie, ‘Wesley’s Theology of Love’ in 34 Karl Barth, Das Christliche Leben: Die Kirchliche 2007); D.L. Cubie, ‘Wesley’s Theology of Love’ in Dogmatik IV.4, Fragmente aus dem Nachlass, Wesleyan Theological Journal 20.1 (1985) 122-154. Dogmatik IV.4, Fragmente aus dem Nachlass, Wesleyan Theological Journal 20.1 (1985) 122-154. Vorlesungen 1959-1961 (Zürich: Theologischer 48 Bernard, Saint Bernard on the love of God Vorlesungen 1959-1961 (Zürich: Theologischer 48 Bernard, Saint Bernard on the love of God Verlag, 1976) 356. In a note Barth refers to the fact (Westminster: Newman Press, 1972). Verlag, 1976) 356. In a note Barth refers to the fact (Westminster: Newman Press, 1972). that Calvin never advocated any form of religious 49 Jonathan Edwards, A Treatise Concerning Religious that Calvin never advocated any form of religious 49 Jonathan Edwards, A Treatise Concerning Religious war in France. Affections (1746); Ki Joo Choi, ‘The Role of war in France. Affections (1746); Ki Joo Choi, ‘The Role of 35 G.B. Kelley and F.B. Nelson, ‘Dietrich Bonhoeffer’s Perception in Jonathan Edward’s Moral Thought: 35 G.B. Kelley and F.B. Nelson, ‘Dietrich Bonhoeffer’s Perception in Jonathan Edward’s Moral Thought: Theological Interpretation of Scripture for the The Nature of True Virtue Reconsidered’ in Theological Interpretation of Scripture for the The Nature of True Virtue Reconsidered’ in Church’, Ex Auditu 17 (2001) 1–30. Journal of Religious Ethics 38.2 (2010) 269-296. Church’, Ex Auditu 17 (2001) 1–30. Journal of Religious Ethics 38.2 (2010) 269-296. 36 On the importance of Psalm 119 for Bonhoeffer’s 50 S. Kierkegaard, Works of love (New York: 36 On the importance of Psalm 119 for Bonhoeffer’s 50 S. Kierkegaard, Works of love (New York: Ethics see Brian Brock, ‘Bonhoeffer and the Bible HarperPerennial, 2009) 27. Ethics see Brian Brock, ‘Bonhoeffer and the Bible HarperPerennial, 2009) 27. in Christian Ethics: Psalm 119, the Mandates, and 51 Kierkegaard, Works of Love, 33. in Christian Ethics: Psalm 119, the Mandates, and 51 Kierkegaard, Works of Love, 33.

48 • EJT 22:1 48 • EJT 22:1 • Theologia caritatis and the Moral Authority of Scripture •

52 A. Deeken, Process and Permanence in Ethics: Max part II EJT 21.2 (2012) 120-132. 52 A. Deeken, Process and Permanence in Ethics: Max part II EJT 21.2 (2012) 120-132. Scheler’s Moral Philosophy (New York: Paulist Press, 70 W.D. Mounce, Pastoral Epistles (Nashville: Nelson, Scheler’s Moral Philosophy (New York: Paulist Press, 70 W.D. Mounce, Pastoral Epistles (Nashville: Nelson, 1974) 32. 2000). 1974) 32. 2000). 53 This ties in with Scheler’s anthropology, where the 71 I. Howard Marshall, A Critical and Exegetical 53 This ties in with Scheler’s anthropology, where the 71 I. Howard Marshall, A Critical and Exegetical capacity for self-transcendence is characteristic of Commentary on the Pastoral Epistles (Edinburgh: capacity for self-transcendence is characteristic of Commentary on the Pastoral Epistles (Edinburgh: humans as dynamic beings who are able to reach T&T Clark, 1999) 369; see also Galatians 5:6. humans as dynamic beings who are able to reach T&T Clark, 1999) 369; see also Galatians 5:6. beyond themselves with the capacity to love. 72 In relationship to the laying on of hands – the beyond themselves with the capacity to love. 72 In relationship to the laying on of hands – the 54 Eugene Kelly, Material Ethics of Value: Max Scheler divine charisma – and similar constructions (1 Cor 54 Eugene Kelly, Material Ethics of Value: Max Scheler divine charisma – and similar constructions (1 Cor and Nicolai Hartmann (Dordrecht etc.: Springer, 2:12; Rom 8:15), we agree with Gordon Fee that it and Nicolai Hartmann (Dordrecht etc.: Springer, 2:12; Rom 8:15), we agree with Gordon Fee that it 2011); Christine Tappolet, Émotions et valeurs refers to the Holy Spirit and not just a human spirit 2011); Christine Tappolet, Émotions et valeurs refers to the Holy Spirit and not just a human spirit (Paris: Presses universitaires de France, 2000). (attitude); see Gordon D. Fee, God’s Empowering (Paris: Presses universitaires de France, 2000). (attitude); see Gordon D. Fee, God’s Empowering 55 Hans-Georg Gadamer, Wahrheit und Methode Presence: The Holy Spirit in the letters of Paul 55 Hans-Georg Gadamer, Wahrheit und Methode Presence: The Holy Spirit in the letters of Paul (Tübingen 1960); ET Truth and Method (London: (Peabody: Hendrickson, 1994) 786-788. (Tübingen 1960); ET Truth and Method (London: (Peabody: Hendrickson, 1994) 786-788. Continuum, 2006) 10-15. 73 The contrast is with cowardice. The Spirit gives us Continuum, 2006) 10-15. 73 The contrast is with cowardice. The Spirit gives us 56 J. Wall, ‘The Economy of the Gift: Paul Ricoeur’s a courageous, loving and wise character; power of 56 J. Wall, ‘The Economy of the Gift: Paul Ricoeur’s a courageous, loving and wise character; power of Significance for Theological Ethics’,Journal of the Spirit (Eph 3:16; Rom 15:18-19); love of the Significance for Theological Ethics’,Journal of the Spirit (Eph 3:16; Rom 15:18-19); love of the Religious Ethics 29.2 (2001) 235. Spirit (Rom 5:5; 15:30; Col 1:8; Gal 5:22). Self- Religious Ethics 29.2 (2001) 235. Spirit (Rom 5:5; 15:30; Col 1:8; Gal 5:22). Self- 57 André Lacocque and Paul Ricoeur, Penser la Bible control (swfronismo,j) only appears here in the 57 André Lacocque and Paul Ricoeur, Penser la Bible control (swfronismo,j) only appears here in the (Paris: Seuil, 2003) 166. NT, but it refers more broadly to wisdom as it is (Paris: Seuil, 2003) 166. NT, but it refers more broadly to wisdom as it is 58 Walter Brueggemann, Theology of the Old Testament: manifested in moderation, discretion and disci- 58 Walter Brueggemann, Theology of the Old Testament: manifested in moderation, discretion and disci- Testimony, Dispute, Advocacy (Minneapolis: Fortress pline. It can be related to the Spirit of truth (John Testimony, Dispute, Advocacy (Minneapolis: Fortress pline. It can be related to the Spirit of truth (John Press, 1997) 413-417. 16:13) (Knight, Pastoral Epistles, 372). It can also Press, 1997) 413-417. 16:13) (Knight, Pastoral Epistles, 372). It can also 59 I am critical about Nygren’s distinction between be described as ‘balanced judgment’ or ‘clear and 59 I am critical about Nygren’s distinction between be described as ‘balanced judgment’ or ‘clear and eros and agape. Agape love can’t be disconnected reasonable understanding’, see R. Saarinen, The eros and agape. Agape love can’t be disconnected reasonable understanding’, see R. Saarinen, The from an erotic creational dimension. There is always from an erotic creational dimension. There is always Pastoral Epistles with Philemon & Jude (Grand Pastoral Epistles with Philemon & Jude (Grand a biological and social element. See also Paul Tillich, a biological and social element. See also Paul Tillich, Rapids: Brazos, 2008) 124, especially Appendix A Rapids: Brazos, 2008) 124, especially Appendix A Love, Power and Justice: Ontological Analyses and Love, Power and Justice: Ontological Analyses and ‘Moderation of emotion’, 233-241; and Marshall, ‘Moderation of emotion’, 233-241; and Marshall, Ethical Applications (London: Oxford University Ethical Applications (London: Oxford University Pastoral Epistles, 182-191. Pastoral Epistles, 182-191. Press, 1960); Pedersen, ‘This Is Not About Sex?’ Press, 1960); Pedersen, ‘This Is Not About Sex?’ 74 means a ‘sketch, model or pattern’ of 74 means a ‘sketch, model or pattern’ of 60 Christ transforming the natural law is the unify- potu,pwsij 60 Christ transforming the natural law is the unify- potu,pwsij ing theme of Paul Ramsey, Nine Modern Moralists something. ing theme of Paul Ramsey, Nine Modern Moralists something. (Englewood Cliffs: Prentice Hall, 1962) 3. 75 Vanhoozer, Drama of Doctrine, 105. (Englewood Cliffs: Prentice Hall, 1962) 3. 75 Vanhoozer, Drama of Doctrine, 105. 61 Paul Ramsey, Basic Christian Ethics (New York: 76 Jean Paul Sartre, Being and Nothingness: An essay on 61 Paul Ramsey, Basic Christian Ethics (New York: 76 Jean Paul Sartre, Being and Nothingness: An essay on Scribner, 1950 / London: SCM, 1953) 184. phenomenological ontology (New York: Philosophical Scribner, 1950 / London: SCM, 1953) 184. phenomenological ontology (New York: Philosophical 62 Ramsey, Basic Christian Ethics, 20. Library, 1956) 357, quoted and discussed by 62 Ramsey, Basic Christian Ethics, 20. Library, 1956) 357, quoted and discussed by 63 Ramsey, Basic Christian Ethics, 21. Brümmer, The Model of Love, 160. 63 Ramsey, Basic Christian Ethics, 21. Brümmer, The Model of Love, 160. 64 The centrality of the covenant for understanding 77 Knight, Pastoral Epistles, 430. 64 The centrality of the covenant for understanding 77 Knight, Pastoral Epistles, 430. love and even the human person is currently con- 78 Pejorative gunaika,ria. love and even the human person is currently con- 78 Pejorative gunaika,ria. firmed by the work of the Old Testament scholar 79 The ‘all’ includes grandmother, mother and Paul. firmed by the work of the Old Testament scholar 79 The ‘all’ includes grandmother, mother and Paul. Walter Brueggemann. The self is, as one of his 80 Referring to the Old Testament. Walter Brueggemann. The self is, as one of his 80 Referring to the Old Testament. books is entitled, the ‘covenanted self’; Walter 81 Passive meaning; see B.B. Warfield,The Inspiration books is entitled, the ‘covenanted self’; Walter 81 Passive meaning; see B.B. Warfield,The Inspiration Brueggemann, The Covenanted Self: Explorations and Authority of Bible 2nd ed. (Philadelphia: P & R Brueggemann, The Covenanted Self: Explorations and Authority of Bible 2nd ed. (Philadelphia: P & R in Law and Covenant (Minneapolis: Fortress Press, Publishing, 1948) 294. in Law and Covenant (Minneapolis: Fortress Press, Publishing, 1948) 294. 1999). 82 Marshall, Pastoral Epistles, 794. 1999). 82 Marshall, Pastoral Epistles, 794. 65 Ramsey, Basic Christian Ethics, 13. 83 Mounce, Pastoral Epistles, 570. 65 Ramsey, Basic Christian Ethics, 13. 83 Mounce, Pastoral Epistles, 570. 66 The parable in Matthew 18:27 illustrates this well. 84 Mounce, Pastoral Epistles, 571. 66 The parable in Matthew 18:27 illustrates this well. 84 Mounce, Pastoral Epistles, 571. 67 Vanhoozer, Drama of Doctrine, 133. 85 However, we should not separate doctrine from 67 Vanhoozer, Drama of Doctrine, 133. 85 However, we should not separate doctrine from 68 Vanhoozer, Drama of Doctrine, 104. morality. Indeed Scripture is useful for sound 68 Vanhoozer, Drama of Doctrine, 104. morality. Indeed Scripture is useful for sound 69 On authorship of Paul, see G.W. Knight, The doctrine (didaskalia) but in 1 Timothy 1:10, ‘the 69 On authorship of Paul, see G.W. Knight, The doctrine (didaskalia) but in 1 Timothy 1:10, ‘the Pastoral Epistles: A commentary on the Greek text sexually immoral, men who practice homosexuality, Pastoral Epistles: A commentary on the Greek text sexually immoral, men who practice homosexuality, (Grand Rapids: Eerdmans, 1992) 21-56; and Peter enslavers, liars and perjurers’ is contrary to sound (Grand Rapids: Eerdmans, 1992) 21-56; and Peter enslavers, liars and perjurers’ is contrary to sound Walker, ‘Revisiting the Pastoral Epistles’, Part I, doctrine. Walker, ‘Revisiting the Pastoral Epistles’, Part I, doctrine. European Journal of Theology 21.1 (2012) 4-16; 86 Kierkegaard, Works of love, 29. European Journal of Theology 21.1 (2012) 4-16; 86 Kierkegaard, Works of love, 29.

EJT 22:1 • 49 EJT 22:1 • 49