Pervasive Interpretive Pluralism and Recent Trinitarian Controversies

Just a short reflection on the argument among Reformed theologians about theology proper (read, for example, Frame’s review of James Dolezal here and here).

I think some of my brothers and sisters in Christ are looking to confessions and scholastic categories and other elements of reasonably-stable-and-long-term-but-not-overtly-Catholic church tradition for a way out of the interminable theological disputes going on around and among us.

But these disputes are our lot under the sun, because we’re all fallen interpreters; and I think the Bible (see those hapless Corinthians) leads us to expect disagreements. I totally get the fatigue, and I’m tired too (at the ripe young age of 37)—and I think confessions are useful for terminating many disputes healthily. Churches ought to have careful doctrinal statements and ought to hew to them; so should parachurch organizations (schools, camps, publishing houses) and denominations.

But as friends of mine in a Reformed Baptist group recently (re-)discovered, a confession also adds to the list of documents over whose interpretation Christians end up disagreeing. I will not say “I have no creed but the Bible”; I am bound by the confessions of faith that God has placed me under at my church and even at my job. But adding human statements to divine ones is never sufficient to keep fallen people from twisting the truth. “Pervasive interpretive pluralism” is a strong argument against Protestantism, sure, but it’s also a strong one against Catholicism and Protestant (hyper-)confessionalism. They added human statements to divine ones, and I don’t think they’re doing much better in the unity department.

It’s my “something close to biblicism,” learned in part from Frame and in part from my heritage, that lets me conclude, along with the Bible, that the noetic effects of sin must always be expected and never forgotten. In others and in myself. Till glory!