It is fairly likely that much of the criticism put forth by skeptics in regard to the scriptures is due not to some evidence which exists that proves the scripture to be false, but actually a misunderstanding of the nature of the scripture itself. Indeed, the Bible is a throroughly unique book, both in subject and authorship, yet if both attributes are not properly understood, skepticism is likely to follow.
In one sense, the Bible is a quite human book. It was written by many authors and recalls many accounts that underscore the humanity of its characters. Nowhere does it claim to have been written by anyone other than a human being. Yet, the combined narrative of the many authors is a remarkably singular and cohesive account. On the other hand, it is also a quite spiritual work. It contains the law delivered to Moses from God. It contains prayers and prophesy; sometimes the very words of God. Its writers also claim such spiritual power on behalf of scripture. Consider the author of Hebrews 4:12, who writes, “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart.” However, it has always been and always will be considered a testament of God. In other words, scripture is an account by many witnesses of the work of God in history. It is not an account written by God’s physical hand and dropped on Earth from Heaven, nor should anyone expect such an account to exist.
This distinction is important to make given much of the nature of skepticism toward scripture. It is often said by skeptics that the Bible is untrustworthy because it was written by men and used to promote their worldly agendas. Or, that God, if He really existed, would make Himself known in some other fashion, preferably one which all people at all times could interact with and would be beyond dispute. Often, I wonder if what skeptics really want is for God to dictate scripture to them personally- only then could they trust its contents! However, one of the key points of scripture is that God acts in history. Unfortunately for us living in the twenty-first century, time progresses and leaves history in the unreachable past and accessible only by that which remains. The Bible, then, is precisely what we would expect to find: a collection of accounts of God working in history intentionally preserved by those who believe in Him for posterity.
Yet, skepticism persists. Incidentally, as I was considering this topic I ran across a quote from Mortimer Adler, in his book “How to Read a Book,” which provide good examples of how skeptics receive the scriptures. He writes:
“Dogmatic theology differs from Philosophy in that its first principles are articles of faith adhered to by the communicants of some religion. A work of dogmatic theology always depends upon dogmas and the authority of a church that proclaims them. If you are not of the faith, if you do not belong to the church, you can nevertheless read such a theological book well by treating its dogmas with the same respect you treat the assumptions of a mathematician. But you must always keep in mind that an article of faith is not something that the faithful ‘assume.’ Faith, for those who have it, is the most certain form of knowledge, not a tentative opinion. Understanding this seems to be difficult for many readers today. Typically, they make either or both of two mistakes in dealing with dogmatic theology. The first mistake is to refuse to accept, even temporarily, the articles of faith that are the first principles of the author. As a result, the reader continues to struggle with these first principles, never really paying attention to the book itself. The second mistake is to assume that because the first principles are dogmatic, the arguments based upon them, the reasoning they support, and the conclusions to which they lead are all dogmatic in the same way. (Adler, Mortimer: How to Read a Book, pg. 292)”
At first glance, Adler seems to offer a sound and logically consistent defense of theology. In fact, he suggests, in a way, that the core theological tenets of a certain religion be thought of much like premises in a logical or mathematic syllogism. Therefore, as he writes, modern readers (or perhaps better said secular readers) err in rejecting such tenets as they read theology. Indeed, theology would be quite useless and irrelevant without at some point acknowledging some core premises or doctrines. In other words, Adler encourages even skeptical readers to patiently allow the theological point to be developed, rather than prematurely rejecting it before it has been fully articulated. While I heartily agree, it should be pointed out that Adler’s advice seems to assume that a theologian can do such a thing with clarity and intellectual honesty. Again, I would concur. However, Adler proceeds to write what can only be received as a blunt contradiction of this point:
“Consider any institution- a church, a political party, a society- that among other things (1) is a teaching institution, (2) has a body of doctrine to teach, and (3) has a faithful and obedient membership. The members of any such organization read reverentially. They do not- even cannot- question the authorized or right reading of the books that to them are canonical. The faithful are debarred by their faith from finding error in the ‘sacred’ text, to say nothing of finding nonsense there. (Adler, Mortimer: How to Read a Book, pg. 293)”
If the faithful are, as Adler argues, intellectually impotent in regard to the study of theology, one must conclude at least two staggering possibilities. The first, though logically tied to both of Adler’s statements, is hardly likely: That the theologians who teach the faithful through preaching, teaching and writing are themselves not among the faithful. In other words, Adler’s first statement assumes that theology is worth studying. Yet, in his second statement, he claims that the faithful are so intellectually “debarred” that they cannot discern truth from “nonsense.” If both ideas are true, then the theologians must themselves not be believers. Frankly, theologians who do not believe what they teach are no more than liars, or at best, concoctors of fairy tales. Perhaps, then, Adler is confused. The second, and possibly more troubling conclusion one could make from Adler’s statements, is that only religious skeptics, or unbelievers, are in the position to accurately develop theology. Clearly, this is absurd. Theology is the study of God. Without an interactive belief in God, theology could not be received by Him and taught. That is, of course, unless the theology amounted to a belief that God does not exist.
To be fair, I think that these thoughts are somewhat misplaced in “How to Read a Book,” if not definitely undeveloped for publication. Indeed, Adler redeemed himself intellectually, specifically in regard to philosophy of religion, since in his book “Truth in Religion,” which he demonstrates that the three religions “of the book” (Judaism, Christianity and Islam) are the only world religions which do not dismantle themselves through logical contradictions. However, this type of faulty thinking is quite prevalent among intellectual skeptics, many of whom take the position that the Bible was not simply written by men, but its contents were completely invented by men as well. It is almost as if they believed that if God truly existed, he would appear before them individually, on their terms, explain Himself (and everything else, for that matter) leaving them compelled to belief. Yet, this would mean that God would have to do such a thing to every single person in history, probably simultaneously, however impossible, to satisfy those who do not believe in Him. Otherwise, at some point, one would have to rely upon the testimony of another who was present to witness what God did, which is precisely what we have in the testimony of the Bible.
I don’t expect that my brief treatment here will dismantle every type of skepticism that exists toward the scriptures, so perhaps my title is a bit broad. However, the misunderstandings and illogical claims that I have mentioned are often at the root of most skeptical criticism that I have encountered in my study of the scriptures. When the character of the Bible is properly understood, in terms of its content and also its historical context, it seems to be exactly what one might expect to have at the root of a religion which affirms the existence of God and His activity in history.