We are counting down the Top 40 articles in Leadership Journal’s history, including this interactive one from 2008.
For some reason of late, I have become fascinated with the portions of the Bible we don't tend to read, passages like the story of Jephthah. Or how God was on the verge of killing Moses for not circumcising his son, and his wife stepped in, did what needed to be done, and tossed the foreskin at Moses' feet, and God let him alone.
I'm curious why one of my friends dismisses the Friday-evening-to-Saturday-evening Sabbath observance as "not for us today" but insists that capital punishment can't be dismissed because it's in the Old Testament.
I have become fascinated with what goes on in our heads and our minds and our traditions (and the latter is far more significant than many of us recognize) in making decisions like this.
What decisions? Which passages not to read as normative. The passages we tend not to read at all.
If we're all subject to selective perception, at least to some degree, it's important to recognize what we tend to miss or gloss over, especially if we're church leaders.
This quiz is designed to surface the decisions we make, perhaps without thinking about them, and about how we both read our Bible and don't read our Bible. Some will want to quibble with distinctions or agree with more than one answer. No test like this can reveal all the nuances needed, but broad answers are enough to raise the key issues. On a scale of 1-5, mark the answer that best fits your approach to reading the Bible. (If you fall between response 1 and response 3, give yourself a 2.) Your score will reveal where you land on our hermeneutical scale.
Your score, our findings
I ran this test with about twenty pastors, professors, and former students. No one answered every question with "1" and no one answered every question with "5." I was surprised by the low score of an emergent friend and the high score of a professor at a very conservative Christian college. Some answer progressively on one controversial issue (say, women in ministry), while answering conservatively on others (homosexuality, for example).
The fodder for conversation is how we discern when to be a "1," when to be a "3," and when to be a "5." Broadly speaking, there are three groups here.
First, the conservative hermeneutic group scores 52 or lower. The strength of this view is its emphasis on the authority, ongoing and normative authority, of all of Scripture. It tends to operate with the line many of us learned in Sunday school: "If the Bible says it, that settles it." Such persons let the Bible challenge them with full force. Literal readings lead to rather literal applications. Most of the time.
The problem, of course, is that very few people are completely consistent here. At times one suspects something other than strict interpretation is going on when the conservative is willing to appeal to history to suspend the commandment to observe a Saturday Sabbath, but does not to appeal to history on other issues (e.g., capital punishment or homosexuality).
The moderate hermeneutic might be seen as the voice of reason and open-mindedness. Moderates generally score between 53 to 65. Many are conservative on some issues and progressive on others. It intrigues that conservatives tend to be progressive on the same issues, while progressives tend to be conservative on the same issues. Nonetheless, moderates have a flexible hermeneutic that gives them the freedom to pick and choose on which issues they will be progressive or conservative. For that reason, moderates are more open to the charge of inconsistency. What impresses me most about moderates are the struggles they endure to render judgments on hermeneutical issues.