The Postmodern Theory of Probability on Evangelical Hermeneutics -- By: Paul R. Shockley

Journal: Conservative Theological Journal
Volume: CTJ 04:11 (Apr 2000)
Article: The Postmodern Theory of Probability on Evangelical Hermeneutics
Author: Paul R. Shockley


The Postmodern Theory of Probability on Evangelical Hermeneutics

Paul R. Shockley

Th.M. Candidate at Dallas Theological Seminary
M.A. Student at University of Texas in Dallas

Introduction

The goal of this article is to heighten our awareness of the postmodern theory of probability. The presuppositions of this hermeneutical model are undermining believers’ assurance in the precepts, proofs, and promises of the Word of God. It is this author’s fear that students of Scripture, who have already been impacted by the growing consensus of postmodernism in every other area of life,1 are being taught this postmodern perspective.

Historically, evangelicals believed that the God of the Bible communicated His truth (verbal, plenary) through His writers in such a way that it could be understood by His redeemed. Coupled with a plain, normal, literal, grammatical-historical method of interpretation and the indwelling ministry of the Holy Spirit through which the objective revelation of God is perceived and personalized (illumination),2 believers are able to individually as well as corporately understand the Author/author’s intended meaning. Time, that is, the duration that has taken place since the inspiration or writing of Scripture, and space, that is, the range between the author and reader, do not detract or inhibit the reader from understanding God’s Word with assurance or certainty. Indeed, when the Bible speaks, God speaks.

Further, Systematic Theology has been traditionally concerned with the facts, generalizations, principles, and propositional statements of the

Word of God.3 Though the task may be thetic (humanly derived), it proceeds on the basis that the Scriptures are indeed the very Oracles of God, thus, universally knowable by divine intent4 Therefore, harmonization or systematization of the Scripture is both possible and sensible.5 In fact, as W. H. Griffith Thomas states, “Christianity is primarily a religion of facts with doctrines arising out of those facts.”6 Or as B. B. Warfield writes, “Christianity consists of facts, not dogmas.”7 However, postmodernism is redefining the very task of Systematic Theology, thus appearing to divide evangelicalism into two schools of thought: traditionalism and reformism.

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