Josh

“The transplanted bias they now had organically strapped to their backs set them up to be little copycats of the archetypical eisegete they had so carelessly heeded in the garden. (A textbook example of “What you win them with is what you win them to.”)68 They spent the rest of their lives (and remember, they lived a long, long time) eisegeting the world. And they passed this interpretation virus on to each of their children. And to their children’s children. We all eisegete before we exegete.69 Always. It is in our blood.”
― Michael Matthews, A Novel Approach: The Significance of Story in Interpreting and Communicating Reality

“As sinners we are like addicts - addicted to ourselves and our own projects. The theology of glory simply seeks to give those projects eternal legitimacy. The remedy for the theology of glory, therefore, cannot be encouragement and positive thinking, but rather the end of the addictive desire. Luther says it directly: "The remedy for curing desire does not lie in satisfying it, but in extinguishing it." So we are back to the cross, the radical intervention, end of the life of the old and the beginning of the new.

Since the theology of glory is like addiction and not abstract doctrine, it is a temptation over which we have no control in and of ourselves, and from which we must be saved. As with the addict, mere exhortation and optimistic encouragement will do no good. It may be intended to build up character and self-esteem, but when the addict realizes the impossibility of quitting, self-esteem degenerates all the more. The alcoholic will only take to drinking in secret, trying to put on the facade of sobriety. As theologians of glory we do much the same. We put on a facade of religious propriety and piety and try to hide or explain away or coddle our sins....

As with the addict there has to be an intervention, an act from without. In treatment of alcoholics some would speak of the necessity of 'bottoming out,' reaching the absolute bottom where one can no longer escape the need for help. Then it is finally evident that the desire can never be satisfied, but must be extinguished. In matters of faith, the preaching of the cross is analogous to that intervention. It is an act of God, entirely from without. It does not come to feed the religious desires of the Old Adam and Eve but to extinguish them. They are crucified with Christ to be made new.”
― Gerhard O. Forde, On Being a Theologian of the Cross: Reflections on Luther's Heidelberg Disputation, 1518

“Hans W. Frei argues that the Enlightenment period was liable for a significant portion of the eclipse of the biblical narratives. In place of the biblical narrative as the hermeneutical source and target came “the single meaning of a grammatically and logically sound propositional statement.”125 Grondin insightfully writes, regarding this emphasis on proposition, “For hermeneutics, by contrast, the proposition is something secondary and derivative.”126 The road from university to diversity traded story for proposition, mystery for the exactness of rules, and a deductive slant for one that was largely inductive. Thus, Western biblical hermeneutics followed the Enlightenment-influenced trail that saw hermeneutics as the study of right principles or as the laying out of rules governing the discipline of interpretation.”
― Michael Matthews, A Novel Approach: The Significance of Story in Interpreting and Communicating Reality

“Sin is looking for the right thing in the wrong place.”
― St. Augustine of Hippo