Transparency in Presenting Historical Examples with Assumptions
Transparency in Presenting Historical Examples with Assumptions
Historians and theologians across various traditions have grappled with presenting historical examples while navigating underlying assumptions. Flavius Josephus, a Jewish historian, emphasized the importance of truthfulness in historical accounts, stating that he had "the strictest regard to truth" in his writings [1]. This commitment to accuracy is echoed in the works of other historians and theologians.
The use of parables and figurative language in biblical narratives has led to diverse interpretations regarding the transparency of historical presentations. According to Calvin, the biblical account of creation and the early history of humanity provides "the strongest possible confirmations of the truth of the Mosaic history" [3]. In contrast, some interpreters view certain biblical narratives as containing "stumbling-blocks, or interruptions, to the historical meaning" that necessitate a more nuanced understanding [6].
The presentation of historical examples often involves assumptions about the nature of the events being described. For instance, the Gospel accounts of Jesus' life and teachings have been subject to various interpretations regarding their historical accuracy. Some scholars argue that the use of parables and other literary devices in the Gospels indicates a more complex relationship between historical fact and theological interpretation [2, 4].
Different theological traditions have approached the issue of transparency in presenting historical examples in distinct ways. The Lutheran Augsburg Confession, for example, emphasizes the importance of presenting doctrine in accordance with Scripture [7]. In contrast, the Catholic tradition, as represented by Aquinas, acknowledges the use of metaphors and figurative language in Scripture, arguing that this is necessary for conveying spiritual truths to humanity [5].
The interpretation of biblical narratives also involves consideration of the historical and cultural context in which they were written. The Jewish Talmudic tradition, for instance, employs a nuanced approach to understanding the meaning of biblical texts, drawing on a range of interpretive techniques [8].
Sources
- Project Gutenberg “Flavius Josephus, Against Apion, Introduction, section 9: greatest admiration. Now all these men bore their testimony to me, that I had the strictest regard to truth; who yet would not have dissembled the matter, nor been silent, if I, out of ignorance, or out of favor to any side, either had given false colors to actions, or omitted any of them. 10. There have been indeed some bad men, who have attempted to calumniate my history, and took it to be a kind of scholastic performance for the exercise of young men. A strange sort of accusation and calumny this! since every one that undertakes to d”
- Matthew (Nonconformist/Puritan) “Matthew Henry on Matthew 13:24: In these verses, we have, I. Another reason given why Christ preached by parables, Mat 13:34, Mat 13:35. All these things he spoke in parables, because the time was not yet come for the more clear and plain discoveries of the mysteries of the kingdom. Christ, to keep the people attending and expecting, preached in parables, and without a parable spake he not unto them; namely, at this time and in this sermon. Note, Christ tries all ways and methods to do good to the souls of men, and to make impressions upon them; if men will not be instructed and influenced by ”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 14.13: of the strongest possible confirmations of the truth of the Mosaic history, that (notwithstanding some inevitable obscurity) there should be such a mass of undeniable evidence still existing, that the world was really divided in the manner here described. Far more nations than Calvin supposed may, with the highest degree of probability, be traced upward to the progenitors whose names are here recorded. See Wells’ Geography, Mede’s Works, and Bishop Patrick’s Commentary. A list of the names, with the supposed corresponding nations”
- 2 Peter (Protestant academic) “Tyndale House on 2 Peter 1:16: 1:16-21 Peter’s denunciation of the false teachers (ch 2) is framed by this teaching about the certainty of Jesus’ return (see also 3:1-13). The false teachers were probably denying the reality of Christ’s return and judgment. Peter’s eyewitness experience (1:16-18) and the intrinsic reliability of scriptural prophecy (1:19-21) make Christ’s return a certainty. 1:16-18 clever stories (literally cleverly invented myths): The false teachers were probably charging that the message of Christ’s return was just an edifying fable with no factual truth. • We saw his maje”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The Nature and Extent of Sacred Doctrine, Art. 9: Article: Whether Holy Scripture should use metaphors? I answer that, It is befitting Holy Writ to put forward divine and spiritual truths by means of comparisons with material things. For God provides for everything according to the capacity of its nature. Now it is natural to man to attain to intellectual truths through sensible objects, because all our knowledge originates from sense. Hence in Holy Writ, spiritual truths are fittingly taught under the likeness of material things. This is wha”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — FROM THE LATIN. (part 1): 15. But as if, in all the instances of this covering (i.e., of this history), the logical connection and order of the law had been preserved, we would not certainly believe, when thus possessing the meaning of Scripture in a continuous series, that anything else was contained in it save what was indicated on the surface; so for that reason divine wisdom took care that certain stumbling-blocks, or interruptions,[3] to the historical meaning should take place, by the introduction into the midst (of the narrat”
- Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 6 The above articles we desire to present in accordance with the: 6 The above articles we desire to present in accordance with the edict of Your Imperial Majesty, in order to exhibit our Confession and let men see a summary of the doctrine of our teachers. 7 If there is anything that any one might desire in this Confession, we are ready, God willing, to present ampler information according to the Scriptures.”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sotah 99a.62:8: The Gemara continues to explain the mishna: And concerning an ordinary accusation of defilement without a previous warning and without an act of seclusion with another man, from where do we derive that a single witness is not deemed credible? It is for this halakha that the mishna cites the verbal analogy: It is stated here: “Because he has found some unseemly matter [ davar ] in her” (Deuteronomy 24:1), and it is stated there concerning monetary matters: “At the mouth of two witnesses, or at the mouth of three witnesses, shall a matter [ davar ] be establish”