Methodological Unorthodoxy -- By: Norman L. Geisler
JETS 26:1 (March 1983) p. 87
Is unorthodoxy limited to doctrine or does it also include methodology? Or, to focus the question: Is there ever a time that one should be disqualified from an organization committed to inerrancy (such as the Evangelical Theological Society) because his theological method is inconsistent with his conscientious claim to believe in inerrancy?
I. Methodology Examined
We will limit our discussion to the doctrine of inerrancy, although the same reasoning could be applied to other doctrines.
1. Is confession a sufficient test for orthodoxy? Let us consider the question: Is conscientious confession of the doctrine of inerrancy solely in terms of what the confessor takes it to mean a sufficient grounds for determining orthodoxy on this doctrine?1 We suggest that the answer to this is negative for several reasons.
First, making conscientious confession of inerrancy the only test of orthodoxy is tantamount to saying that sincerity is a test for truth. But as is well known even the road to destruction is paved with good intentions (Prov 14:12).
Second, a statement does not mean what the reader takes it to mean to him. It means what the author meant by it. If this is not so, then a statement can mean anything the reader wants it to mean, including the opposite of what the author meant by it. If this were the case then neo-orthodox theologians and liberals could also belong to ETS, since many of them believe that the Bible is inerrant in some sense (usually in its purpose).
Third, no theological organization has integrity without some objective, measurable standard by which its identity can be determined. In the case of ETS the standard is the stated doctrine of inerrancy: “The Bible alone, and the Bible in its entirety, is the Word of God written and is therefore inerrant in the autographs.” But if anyone can take this statement to mean that the Bible is true in any sense he wishes—as long as he believes it sincerely—then our organization has no doctrinal integrity.
So we conclude that sincerity is an insufficient test for orthodoxy. In addition to sincerity there must also be conformity to some objective standard or norm for
*Norman Geisler is professor of systematic theology at Dallas Theological Seminary in Texas.
JETS 26:1 (March 1983) p. 88
orthodoxy, for truth is conformity with reality.2 And without such conformity one is not truly orthodox, regardless of his confession to the contr...
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