Ben Myers, over at Faith and Theology, has posted a great post by Kim Fabricus on preaching. Well worth checking out. On a related note, here’s a list of points that Forsyth makes about the authority over (or source of) the Bible.
1. There is something authoritative for the Bible itself.
2. It is not something which comes up to it from without like the scientific methods of the Higher Criticism. To make that supreme would be rationalism.
3. It is something which is in the Bible itself, provided by it, and provided nowhere else. We must go back to the Bible with modern scholarship to find what the Bible goes back to.
4. It is not truths extracted from the Bible and guaranteed by prophecy and miracle. That is the antiquated supernaturalism with its doctrinaire orthodoxy.
5. In a word, that is over the Bible which is over the Church and the Creeds. It is the Gospel of Grace, which produced Bible, Creed, and Church alike. And by the Gospel is meant primarily God’s act of pure Grace for men, and only secondarily the act of men witnessing it for God in a Bible or a Church.
6. The Gospel was an experienced fact, a free, living, preached Word long before it was a fixed and written Word – as was the case also with the prophets.
7. It is not enough to say the authority in the Bible is Christ unless you are clear whether you mean the character of Christ or His Gospel. All admit Christ’s character to be a product of God’s action; is the same true of Christ’s Gospel?
8. To apply the Gospel of Grace as the standard of the Bible is to go higher than the Higher Criticism. It is the highest. The Gospel is not merely the final test of the Bible, but its supreme source; and the Bible is its humble vassal to be treated in any way that best obeys and serves it. The security of the Gospel gives us our critical freedom.
9. The Bible is not merely a record of the revelation. It is part of it. It is more true that God’s great Word contains the Bible than that the Bible contains the Word. The Word in Christ needed exposition by the Bible. The Gospels find their only central interpretation in the Epistles.
10. The Bible is not so much a document as a sacrament. It is not primarily a voucher for the historian but a preacher for the soul. The Christ of the Gospels even is not a biographical
Christ, so much as a preached Christ. The Bible is not so much a record of Christ as a record and a part of the preaching about Christ, which was the work of the Spirit and the apostles. There is no real collision between the Christ of the Gospels and the Christ of the Epistles. The apostles, and especially Paul, moved by the heavenly Christ, form an essential part of Christ’s revelation of God’s grace.
11. It was a theological Gospel, though not authoritative as dogma but as living, personal revelation. The Christian experience must cast itself more or less in the forms of its historic origin, and not merely in those of human relations and affections. E.g., Christian sonship is not natural, or even spiritual, but evangelical; it is the sonship of adoption. So conversely with the Fatherhood of God.
12. This subordination of the Bible to the Gospel was the relation felt by Jesus Himself. He used His Bible for its Gospel, not for its information – as a means of grace, and not as a manual of Hebrew history. That is, He read His Bible as a whole. He commits us not to the whole Bible but to the Bible as a whole. The Bible is not a compendium of facts, historic or theological, but the channel of redeeming grace. Faith is something more than the historic sense dealing with documents. It is the moral and spiritual sense dealing with revelation as Redemption.
13. The appeal of the Bible is not to the faith of the individual but to that of the whole Church, which is the other great product of the Gospel. My dullness or disbelief does not affect the witness of the saints, classic or common, in every Church and age.
14. In the Church the Bible becomes more than a product of the Word. It is a producer of it in turn. It generates the faith that generated it. As the greatest of preachers it produces preachers. And it is at home only in a Church whose first duty to men is to preach.
15. The detachment of faith from the Bible and from its daily use marks both Romanism and the religiosity of the modern mind.
16. The disuse of the Bible by Christians is due to a vague sense of insecurity rising from critical work on it, and to the extravagant claims made for it which criticism prunes.
17. The Christian creed has really but one article, great with all the rest. It is the Gospel of God’s redeeming Grace in Christ. The charter of the Church is not the Bible, but Redemption. Those words of Christ are prime revelation to us, and of first obligation, which carry home to us the redeeming grace incarnate in His person and mission.
18. The Higher Criticism has been a great blessing, but it has gone too far alone, i.e., without final reference to the highest, the synthetic standard of the Bible – the Gospel of Grace. What we need, to give us the real historic contents of the Bible, is not a history of the Religion of Israel, but of Redemption – with all the light the Higher Criticism can shed on it, and much more that it cannot.
19. Christianity will not stand or fall by its attitude to its documents, but by its attitude to its Gospel and to the soul.
20. The Free Churches have yet to face the spiritual problem created for them by the collapse of an inerrant Bible and the failure of an authoritative Church. And the only key lies in the authority of that grace which called them into being as the true heirs of the Reformation, the trustees of the Evangelical tradition, and the chief witnesses of the Holy Spirit of our Redemption.
(Taken from PT Forsyth, The Church, the Gospel and Society (London: Independent Press, 1962): 67-70)