Evaluating Non-Scriptural Examples with Humility and Submission
The evaluation of non-scriptural examples with humility and submission involves discerning how human actions and traditions align with or diverge from biblical principles, particularly in areas not explicitly detailed in scripture. This process requires a conscious awareness of one's own limitations and a deferential attitude towards God's authority and the wisdom of the broader Christian tradition.
Humility, in this context, is understood as a recognition of one's inherent sinfulness and dependence on God's grace [2]. The Apostle Paul, in 1 Corinthians 4:3-4, exemplifies this by stating, "But with me it is a very small thing that I should be judged of you, or of man’s judgment; yea, I judge not mine own self. For I know nothing against myself, yet am I not hereby justified" [6]. This passage, as interpreted by John Chrysostom, highlights a spirit that is fitting for a Christian: one that acknowledges human fallibility even in self-assessment [6]. The concept of humility is further underscored by the understanding that our state before God's kindness and love came to us was one of need, as seen in passages like Ephesians 2:1-4 and Colossians 3:7 [2]. This past state of spiritual deadness or alienation serves as a constant reminder of the grace received, fostering a humble disposition [2].
Submission, particularly in the face of non-scriptural examples or authorities, is often linked to a "consciousness of God" [10]. This means that one's submission is primarily directed towards God, rather than merely to human expectations or institutions [10]. The Jamieson, Fausset & Brown Commentary on 1 Peter 2:19 explains that enduring griefs "for conscience toward God" signifies a patient bearing of burdens out of a conscientious regard for God, which is "especially praiseworthy in the eyes of God" [10]. This is distinct from the Roman Catholic concept of earning merit or performing works of supererogation [10]. Instead, it emphasizes an internal motivation rooted in one's relationship with God, even when facing difficult or unjust circumstances from human authorities [10].
The early Church Fathers, such as John Chrysostom, frequently addressed the practical application of these virtues. Chrysostom's homilies often emphasize the importance of patience and endurance in the face of adversity, even when the source of that adversity is human and potentially flawed [1, 3, 4, 5, 7, 8, 9]. While his focus was often on interpreting scripture, his broader theological framework encouraged believers to cultivate a disposition of humility and submission that extended to their interactions within the community and with societal structures, provided these did not contradict divine law. For instance, in discussing repentance, Chrysostom aimed to show that its difficulty should not deter belief in eternal punishment, and that different degrees of repentance could yield different benefits [9]. This nuanced view suggests a careful evaluation of human actions and their consequences, even within the framework of divine judgment.
When evaluating non-scriptural examples, humility prevents an overly critical or judgmental stance, recognizing that human actions, even those intended for good, are imperfect. Submission encourages a respectful engagement with established traditions or practices, unless they directly contravene clear biblical teaching. This approach avoids both an uncritical acceptance of all human traditions and a dismissive rejection of anything not explicitly commanded in scripture. Instead, it calls for a discerning spirit that seeks to understand the underlying motivations and potential spiritual benefits or harms of such examples.
The process of evaluation also involves distinguishing between practices that are merely cultural or historical and those that carry theological weight. For example, certain liturgical practices or organizational structures within a church tradition might be non-scriptural in their specific form but are adopted to facilitate worship or order. A humble and submissive approach would seek to understand the purpose and historical development of such practices, rather than immediately condemning them for lacking direct biblical precedent. This is not to say that all non-scriptural practices are equally valid or beneficial, but rather that their evaluation should proceed from a posture of humility and a desire to honor God.
Furthermore, the concept of "consciousness of God" [10] implies that the ultimate standard for evaluating any example, scriptural or non-scriptural, is God's character and will. This means that even when confronted with examples that seem to promote good, a believer must consider whether these examples truly reflect God's holiness, justice, and love. If a non-scriptural example, despite its apparent benefits, subtly undermines these divine attributes, then humility and submission to God would necessitate a critical stance. Conversely, if an example, though not explicitly commanded, aligns with the spirit of biblical teaching and promotes godliness, then a humble and submissive attitude would allow for its consideration and potential adoption.
In essence, evaluating non-scriptural examples with humility and submission is a continuous exercise in spiritual discernment. It requires a deep grounding in scripture, a recognition of human limitations, and a primary allegiance to God. This approach fosters a balanced perspective, allowing believers to navigate the complexities of Christian life and tradition without falling into either legalism or antinomianism. It encourages a thoughtful engagement with the world and its various influences, always seeking to honor God above all else.
Sources
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: sections are numbered throughout: where the division seemed to be inconvenient, the number is given in the margin. In the earlier Homilies a second series of numbers is employed to mark the sections in the translation; this was discontinued as unnecessary, and the Benedictine only retained. In some of the references to the Psalms, where the Septuagint differs much from the Hebrew, the numbers given are those of the Greek. Care will be taken in the Index of Texts to give always the reference to the Psalm and Verse according to the Hebrew reckoning fo”
- Titus (Protestant academic) “Tyndale House on Titus 3:3: 3:3 Humility (3:2) is fitting, considering our state when God’s kindness and love came to us (3:4; see Eph 2:1-4; 5:8; Col 3:7; 1 Pet 4:3).”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: oftener still amplifies, or rather dilutes: and interpolates matter which sometimes is demonstrably borrowed with little disguise from the Catena (see p. 113, note 1; 279, note 3; 280, note 2); or which, when it is his own, is little worth. In short, he has thought more of sound than of sense, and if he could make a passage run smoothly to the ear, has given himself little concern whether St. Chrysostom was likely to have so thought, or so expressed himself. The notes appended to our Translation will abundantly substantiate this censure. To have note”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: the references have been, so far as possible, adapted to the American edition. It is obvious, however, that this adaptation could not be perfectly made because but few of the volumes of the American edition of the Homilies had appeared when this volume was prepared for the press. References to English editions of works not yet accessible in an American edition were, of necessity, left unchanged. Some small-portions of the work of the English editors which seemed to have no present value iv have been omitted. It is not improbable that still other omis”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: great number of instances the transposition is only of two parts, 2. 1: sometimes repeated as in 235, 2. 1., 1: 2. 1: 234, 2. 1: 1: 2. 1: 2. 1: 196, 2. 1: 1: 2. 1: 1: 2. 1: 1: 2. 1. A form of frequent occurrence is 2. 4., 1. 3., as in 188, 220, 225, 247; and combined with others as in 213, 2. 4. 1. 3. 2. 1: in 275, 2. 1: 1: 2. 4. 1. 3. and 183, 2. 1: 1: 2. 4. 1. 3: 2. 1. There is the like regularity in the scheme 2. 1. 4. 3., p. 125; and 3. 1. 4. 2. p. 216, 301. In the last Homily, which is extremely confused, the trajection seems to yield this very ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: flattery, 592 592 [All of Field’s mss . give “flattery” (instead of “freedom,” as the text of most editions), and he has inserted “not” by conjecture, as it is said below in the case of David.—J.A.B.] listen to Paul, saying, “But with me it is a very small thing that I should be judged of you, or of man’s judgment; yea, I judge not mine own self. For I know nothing against myself, yet am I not hereby justified.” ( 1 Cor. iv. 3, 4 .) This is of a spirit that becomes a Christian; and again, “Dare any of you, having a matter against”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: it is hoped that the labor which has been bestowed has not been altogether wasted, and that the restoration will carry with it its own evidence. And as in these attempts we have indicated by letters the order in which the trajected parts lie in the manuscripts, the reader in every case has the means of forming his own judgment. In the first seventeen Homilies, we have only now and then resorted to this method: not because it was less needed there, but because we had not then so clearly perceived what was the state of the case, and what was practicabl”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: God, we Christians hold for an oath.” 1387 “There is some little sensuality in being tempted.” Bp. Taylor on Repentance, c. 5. sect. 6. §4. t. 8, p. 494. 1388 An instance of the rhetorical arrangement he admires in the Apostle. His object is of course to make men patient under reproaches even when partly deserved, and he thus takes them by surprise. 1389 See on Rom. xii. 20 , Hom. 22, which illustrates the subsidiary use of inferior motives.”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: repentance, nor as excluding the office of the Church in accepting the Penitent. His object is to show that there is no such difficulty in repentance, as need be an objection to our belief in eternal punishment. He is speaking of repentance in the lowest degree, and he certainly held that different degrees of it would obtain different degrees of benefit. As of almsgiving on Rom. xi. 6 , p. 485. etc. “It is possible to gain approval by thy last will, not indeed in such way as in thy lifetime,” and more generally ad Theodorum Lapsum, t. i. p. 11, 12. B”
- 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 2:19: Reason for subjection even to froward masters. thankworthy-- (Luk 6:33). A course out of the common, and especially praiseworthy in the eyes of God: not as Rome interprets, earning merit, and so a work of supererogation (compare Pe1 2:20). for conscience toward God--literally, "consciousness of God": from a conscientious regard to God, more than to men. endure--Greek, "patiently bear up under": as a superimposed burden [ALFORD]. grief--Greek, "griefs."”