
The Bible Made Impossible: Why Biblicism Is Not a Truly Evangelical Reading of Scripture
Christian Smith
Brazos Press, 2011
240 pp., $15.63
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Robert H. Gundry
Smithereens!
Bible-reading and "pervasive interpretive pluralism."The Bible Made Impossible: Why Biblicism Is Not a Truly Evangelical Reading of Scripture is sure to sizzle before it fizzles; and fizzle it will, at least among the readers to whom it is primarily addressed: evangelical Christians. The author, Christian Smith, is a well-known sociologist who recently converted from evangelical Protestantism to Roman Catholicism but maintains the moniker "evangelical" and disclaims that the reasons for his conversion had very much to do with why he thinks biblicism isn't a truly evangelical reading of Scripture. But what does he mean by "biblicism," and by its making the Bible "impossible"? Biblicism makes the Bible impossible to put into practice, according to Smith; and as used by him, biblicism means an emphasis on the Bible's "exclusive authority, infallibility [or 'inerrancy'], perspicuity, self-sufficiency, internal consistency, self-evident meaning, and universal applicability," though not every version of biblicism contains all these ingredients, at least not all in equal measure.
How then does the foregoing constellation of emphases make the Bible impossible to put into practice? It does so by producing "pervasive interpretive pluralism," so that evangelical Christians differ widely on what they should believe and how they should behave; and their differences include important as well as unimportant matters. Thus "practice" includes belief as well as behavior, and "impossible" has to do with shared practices. For example, biblicists differ over human free will and divine sovereignty; penal satisfaction and Christus Victor; creation and evolution; sprinkling and immersion; divorce and remarriage; complementarianism and egalitarianism; just war and pacifism; pretribulationism and posttribulationism; amillennialism, premillennialism, and postmillennialism; everlasting torment and annihilation; soteriological exclusivism, inclusivisim, and universalism; and on and on. In other words, biblicism fails to produce the theological and behavioral unity that Smith thinks necessary to validate it. Furthermore, biblicism fosters using the Bible as a handbook for matters of diet, dating, gardening, good sex, alternative medicine, psychological counseling, business practices, and so on—all matters of little or no importance in the Bible, he avers.
Why then do biblicists go wrong? Because they mistakenly assume that the Bible contains no errors in whatever it says, always speaks clearly, and therefore can be understood correctly by any able- and fair-minded individual who reads it inductively. Giving rise to these assumptions have been the culture of American democratic individualism; the influence of Scottish commonsense realism and Baconian inductivism on and through Charles Hodge (1797-1878) and Benjamin War-field (1851-1921) at Princeton Theological Seminary (as though belief in the Bible's exclusive authority, infallibility, perspicuity, and other ingredients of biblicism don't date back at least to the Protestant Reformation!); the early 20th-century battle against theological liberalism on the part of Christian fundamentalists, who fathered (or grandfathered) current evangelicals; and the failure of early evangelicals (then called neo-evangelicals) to appropriate Karl Barth's nonbiblicist but antiliberal way of reading Scripture.
Undermining the biblicists' assumptions, according to Smith, are biblical texts that almost no reader, biblicists included, actually lives by, such as "Greet one another with a holy kiss"; that need explaining away by arbitrary appeals to cultural relativism, such as Paul's prohibiting women from braiding their hair; that seem so strange as to merit neglect, such as the statement, "Cretans are always liars, bad beasts, lazy bellies"; and that disagree with other biblical texts, such as the disallowing of women's speech in church meetings over against an allowance if their heads are covered.
How then does Smith propose to solve the problem of pervasive interpretive pluralism while maintaining a belief in the Bible's divine inspiration and avoiding a lapse into theological liberalism? His main answers: (1) by accepting the presence in the Bible of ambiguity, complexity, errors, contradictions, and thus the legitimacy of at least some different and even opposing interpretations of Scripture; (2) by importing extrabiblical theological concepts, such as that of the Trinity with its ontological categories of person and nature; (3) by submitting to "a stronger … ecclesial teaching office than biblicism has ever provided" (which answer, along with his book How to Go from Being a Good Evangelical to a Committed Catholic …, calls in question Smith's aforementioned claim that his conversion to Roman Catholicism had little to do with his rejection of biblicism); and, most important, (4) by reading Scripture christologically, à la Barth, so that its problematic passages and the different interpretations thereof recede in importance before the main message of salvation in Christ, the incarnate second person of the Trinity.


Matthew Hamilton
I just stumbled across this review, and the book sounds great! Biblicism poses a huge danger to 21st century Christianity, and I really appreciate the fact that someone is willing to point it out! As one might see from my blog, that I have held discussions (and am currently holding one) about historicity and the text, and what a non-historical account of creation, or a book of Isaiah that was redacted after the fact, has to say to an evangelical faith. It is an important discussion, and I am pleased that Professor Smith has put forth this contribution to the conversation
dac
I have read Professor Smith's book, have been a believer and student of the Scriptures for twenty-five years and have a graduate degree in theological studies from a conservative, evangelical university. Professor Smith has raised some issues that have plagued me for the last few years and gone insufficiently answered. But, what troubles me about this exchange is the lack of civility on the part of those addressing Professor Smith. If their sarcasm was stirred by the author's use of the term "intellectual integrity", they are, I believe, misreading him. This kind of angry attack is often due to fear and misunderstanding.
Barry Applewhite
I have ordered this book and will reserve judgment until I have read it. At this point I am not convinced any crisis exists, though there is little doubt that some serious issues have been identified. From what I have read, it seems fair to say that Gundry's criticism of C. Smith's book is no more negative than Smith's evaluation of Gundry's review. Further, Gundry has a long background in biblical studies that cannot be lightly dismissed. The thesis Smith presents is sufficiently favorable to Roman Catholic thinking that issues of motivation are obvious. It is certainly not clear how those concerns can be removed. -Barry
Christian Smith
I am publishing a more developed reply to Gundry in the next print issue of B&C. Don't miss it.
Henry Venema
Thank you Mr. Smith for your excellent book. Having taught 6 years at Messiah College, a fundamentalist/Biblicist "Christian" college, I share most of your observations and think your argument is right on target. The only authority that a Biblicist hermeneutic has is the power that institutions have to enforce an interpretation of their own liking. I despair over the state of Christian thought and hope that your book will help others to see the impossibility and complete arbitrariness of Biblicist Henry Venema Prof. of Philosophy Brandon University Brandon, Manitoba Canada
Clark Coleman
If I thought that someone had made 100 bad points about my book, I would take the first three points and refute them convincingly. Then I would note that I don't have time and space to do this for 100 points. The FIRST three, not the weakest three out of the 100. The reader would suspect that if the first three criticisms of the book are that easily refuted, perhaps the whole review is suspect. Refusing to go into any of the review points in detail seems quite a bit less convincing.
michael
Sir, with all due respect to you, as a layperson with little education but a love of theological issues, I, and I suppose many others, do not find authors' answering point by point their reviewers criticism "annoying". I rather find it honest, scholarly and respectful. After reading the review I had questions arise regarding the reviewers presuppositions as well as your book. It made me want to actually read your book and delve deeper into the subject as a whole. However, I come away with the distinct impression that if I and others " ...carefully read and judge The Bible Made Impossible ", we could only end up agreeing with you if we have the "...intellectual integrity to face and deal with that reality." It seems that their is only one possible conclusion one can come to after reading your book. That sir, leaves me with more questions regarding you as an author, than it does of the review itself.
Jordan Daggett
I am sure this is just one of the many interpretive realities you will have to deal with. Good thing you’re not dead…we can ask you what you meant. “The authority still lives clarify his word.” No PIP here. Phew! For a moment I thought we were stuck in a linguistic construct in which none of us could get out… If you don’t answer Gundry’s review, which is understandable considering his lack of intellectual integrity (I mean those silly “people” don’t even a response…right), may be you could answer my question. If PIP nullifies the Biblicist’s basic assumptions and interpretative gird why does it not nullify your basic assumptions and interpretative grid? Also, thank you for letting me know Evangelicals have not wrestled with these issues before (who knew…you think they would have said something by now especially with all their preaching on integrity and what not). Well maybe they haven’t until they buy and read your book… Wait a minute. Am I interpreting that right?
Jordan Daggett
No please a snarky, annoying point by point remark would be nice. Suffice it to say it may look like you "evade the central critical point" of his review, i.e. your book is rife with contradictions, double standards, straw men, etc. I guess my contention is if you know his review is "shot full of the kind of diversions, evasions, misrepresentations, fuzziness, and catching-the-author-in-faux-contradictions" then it should take no effort in answering his review. You could then suggest that Professor Gundry pick up a copy of How to Read a Book by Mortimer Adler and Charles Van Doren (want to stay away from those Biblicist hermeneutic books right) since it is obvious he doesn’t read well. But who knows, in the end maybe Professor Gundry thinks you’re wrong, and your book is not argued well. The “question is whether you have the intellectual integrity to face and deal with” Gundry’s review and maybe deal with a few realities he has pointed out in your book.
Christian Smith
One wonders as an author, at times, what is the point of spending the effort to carefully construct a book’s argument, including all of the necessary emphases, qualifications, and nuances, when snarky reviewers go on to misrepresent the book and dodge its main argument? I ask myself that now, having just read Robert Gundry’s review of my book, The Bible Made Impossible. Book authors who are unhappy with reviews of their work responding with long, point-by-point replies are annoying, so I will not do that here. Suffice it to say that Gundry evades the central critical point of my book, focuses on side-issues concerning certain constructive suggestions offered in the second half of my book (which, btw, I do not say will “solve” the problem), and in the process lets himself and readers off the hook for explaining how biblicism could be possible, given evangelicalism’s pervasive interpretive pluralism. His review is shot full of the kind of diversions, evasions, misrepresentations, fuzziness, and catching-the-author-in-faux-contradictions that have now become a pattern in negative reviews of this books, ones which, evidently, do not want to actually face and answer its central argument. The name dropping is also amusing. But in the end Gundry is simply wrong. Biblicism of the kind I describe is real, widespread, influential, and, yes, impossible. The question is whether evangelicals have the intellectual integrity to face and deal with that reality. Gundry apparently does not. Other readers interested in these matters, however, I hope will not be deterred by his grumpings, but will actually carefully read and judge The Bible Made Impossible for themselves.
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