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 Epistemology,
the methods and the grounds for “knowing,” is particularly
important when our concern is with knowing God’s will. Since
the very nature of God necessitates self-revelation, “how to
know” God’s will is a study in how God imports, and how man
receives information from a divine source. There are four chief
answers.
Modern
theologians, reasoning that “God” transcends (rises above)
man, have their “existential” doctrine. We know material
things via our senses, reasoning, etc., they say. But “transcendental”
matters are known via the heart — feeling, inner response,
etc. Of course this makes each man his own “receiver and
interpreter” with no point of reference save himself.
Authority is determined subjectively, so man becomes his own
God. Excuse me.
The
second concept is that of Roman Catholicism — the “church”
(meaning the clergy) become the repository of truth. God spoke,
but must have an infallible interpreter to be understood.
However Peter, the “first Pope” who wrote 1 & 2 Peter,
can not be understood without additional interpreters. I don’t
know why I should be expected to understand a later-day
interpreter, if I can’t understand the first in line. But we
would not be fair if we failed to mention that others also
filter truth through “the church.” Creeds, Confessions of
Faith, and “Baptist usage”—-as well as “the great middle
section of the Churches of Christ” — adopt the same error,
when they allow such human standards to become their rule of
faith and practice. “Thou which teacheth another, teachest
thou not thyself?”
The
third concept might be called
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Calvinistic, although it is found in
all “evangelical” churches. God’s word can only be
understood by those whose hearts are touched directly by
the Holy Spirit. It is not enough that the Spirit delivered the
words of the Bible (1 Cor. 2:1-3, that the word is the cutting
instrument of the Spirit (Eph. 6:17; Acts 2:37; 7:54); we must
have the Holy Spirit before the Holy Spirit can effectively
reach our understanding. 1 Cor. 2:14 is taken out of context to
make it say man can not understand the Spirit’s work. It
really says that man must accept the revelation of truth
(through inspired messengers) instead of relying upon human
ability to fathom things of God apart from revelation.
(See “Natural Man” Vol. 11, No. 7.)
If
direct operation of the Spirit must precede understanding, then
all must have this operation, or we must accept the concept of
particular election. We believe the gospel is for all (1 Tim.
2:4), and those who accept its call in trusting obedience will
receive its blessings (1 Tim. 4:l0; Mk. 16:15-16).
The
fourth concept, and the one we accept, is stated rather clearly
in Eph. 3:2-5. God revealed, through His Spirit, hithertofore
unknown truths. He revealed these unto chosen messengers
(Apostles and prophets), who then wrote them (2 Pet. 1:15,
3:l-2, 15; Lu. 1:3-4, Jn. 20:31), confident that we could
understand and believe them. “Faith cometh by hearing, and
hearing by the word of God” (Rom. 10:17). We trust not the “word
alone,” but the Spirit-filled word, to lead us to God.
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