Medieval Hermeneutics

The schoolmen fell into the fundamental error of supposing that an elaboration of phraseology is a science of theology, and that we can add to our knowledge of God by dialectic formulae about Him. Can any other name but nonsense be given to discussions as to whether the Father begets the Divine Essence, or whether the Divine Essence begets the Son? Whether the Essence begets the Essence, or whether the Essence itself neither begets nor is begotten? Such questions, as Erasmus says, it is more learned to ignore than to know. For all these years, he says, we have been frivolously caviling in the schools whether we should say that Christ is composed or that He consists of two nature; and whether the right word to use respecting their union is “conflate,” or “commixed,” or “conglutinate,” or “coagmentate,” or “copulated,” or “ferruminate.” What again, are we to say of the immense and long-continued discussions as to whether the host still continued to be the body of Christ if it was eaten by a mouse, or the wine to be his blood when tasted by an insect which had fallen into the chalice?

Frederic W. Farrar, History of Interpretation, Bampton Lectures 1885 (Grand Rapids: Baker, 1961), 292-293.

John Calvin

The testimony of the Spirit is more excellent than all reason. For as God alone is a fit witness of himself in his Word, so also the Word will not find acceptance in men’s hearts before it is sealed by the inward testimony of the Spirit. The same Spirit, therefore, who has spoken through the mouths of the prophets must penetrate into our hearts to persuade us that they faithfully proclaimed what had been divinely commanded.

Institutes, 1.7.4

Even if it wins reverence for itself by its own majesty, it seriously affects us only when it is sealed upon our hearts through the Spirit. Therefore, illumined by his power, we believe neither by our own nor by anyone else’s judgment that Scripture is from God; but above human judgment we affirm with utter certainty…that it has flowed to us from the very mouth of God by the ministry of men.

Institutes, 1.7.5

in McCartney, Let the Reader Understand (Bridge Point, 1994), 98.

John Calvin

Before I go any farther, it is worthwhile to say something about the authority of Scripture, not only to prepare our hearts to reverence it, but to banish all doubt. When that which is set forth is acknowledged as the Word of God, there is no one so deplorably insolent – unless devoid also both of common sense and of humanity itself – as to dare impugn the credibility of Him who speaks. Now daily oracles are not sent from heaven, for it pleased the Lord to hallow his truth to everlasting remembrance in the Scriptures alone [cf. John 5:39].

Calvin in Institutes of the Christian Religion, 1.7.1 in McCartney, Let the Reader Understand (Bridge Point, 1994), 96.

James Cone

See especially after 12:00

Martin Luther

We should throw the Epistle of James out of this school [Wittenberg], for it doesn’t amount to much. It contains not a syllable about Christ…I maintain that some Jew wrote it who probably heard about Christian people but never encountered any.

From TischReden #5443 in McCartney, Let the Reader Understand (Bridge Point, 1994), 95.

Martin Luther

[Paul is] teaching us that the entire Scripture deals only with Christ everywhere, if it is looked at inwardly, even though on the face of it it may sound differently, by the use of shadows and figures.

In McCartney, Let the Reader Understand (Bridge Point, 1994), 94.

Martin Luther

The Holy Spirit is no skeptic, and the things he has written in our hearts are not doubts or opinion, but assertions—surer and more certain than sense and in life itself.

From Bondage of the Will In McCartney, Let the Reader Understand (Bridge Point, 1994), 94.