Using Extrabiblical Examples in Theology Without Unbiblical Implications
Theological Method and Extrabiblical Examples
The use of extrabiblical examples in theology is a methodological issue that has been debated among Christian traditions. The question is whether it is legitimate to draw on non-biblical sources, such as philosophical or cultural examples, to illustrate or support theological concepts without introducing unbiblical implications.
The biblical anchor for this discussion is found in passages that emphasize the importance of faith and the nature of sin. For instance, 1 John 3:8 states that "He that committeth sin is of the devil" [1]. This verse highlights the connection between sin and the devil, and Augustine's interpretation that "whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" underscores the idea that human actions have spiritual implications [1].
In theological discourse, extrabiblical examples can serve to clarify complex concepts or to demonstrate the relevance of biblical teachings to everyday life. For example, Calvin uses the distinction between circumcision and uncircumcision to illustrate the idea that Christian perfection does not depend on outward observances [3]. This approach assumes that non-biblical categories can be used to explicate biblical truths without compromising their integrity.
However, the use of extrabiblical examples also raises concerns about the potential for unbiblical implications. one commentary tradition on 1 Timothy 3:10, for instance, notes that the investigation into a person's character before ordination is not a period of probation but a searching inquiry into their blamelessness [4]. This highlights the need for discernment in using extrabiblical examples to ensure they do not introduce foreign or contradictory ideas into theological discourse.
The Eastern Orthodox tradition, as represented by John Chrysostom's homilies, demonstrates a cautious approach to using extrabiblical sources. While Chrysostom draws on classical Greek literature and philosophy, he does so in a way that is carefully integrated with biblical interpretation [2]. This approach suggests that extrabiblical examples can be used in a way that is consistent with biblical teaching, but requires careful consideration of their theological implications.
The Reformed tradition, as exemplified by Calvin's commentary on Philippians, also engages with extrabiblical sources, but with a focus on their theological utility rather than their cultural or philosophical significance [3]. Calvin's use of the concept of "synecdoche" to interpret biblical texts illustrates this approach, demonstrating how extrabiblical categories can be used to illuminate biblical meaning.
Sources
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
- 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”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 38.3: highest perfection and blessedness to bear the image of God. 11. Where there is neither Jew . He has added this intentionally, that he may again draw away the Colossians from ceremonies. For the meaning of the statement is this, that Christian perfection does not stand in need of those outward observances, nay, that they are things that are altogether at variance with it. For under the distinction of circumcision and uncircumcision , of Jew and Greek , he includes, by synecdoche , 441 441 Synecdoche, a figure of sp”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 3:10: "And moreover," &c. [ALFORD]. be proved--not by a period of probation, but by a searching inquiry, conducted by Timothy, the ordaining president (Ti1 5:22), whether they be "blameless"; then when found so, "let them act as deacons." blameless--Greek, "unexceptionable"; as the result of public investigation unaccused [TITTMANN].”