THE DEVOTIONAL USE OF SCRIPTURE IN THE WESLEYAN MOVEMENT
by
William H. Vermillion
Introduction
Before exploring the Devotional Use of Scripture in the Wesleyan Movement, one must have an understanding of what "devotional" means. In the Old Testament, the word translated "devotional" refers to things forbidden for common use and comes from charam. 1 In the New Testament several terms are used to indicate "worship" or "dedication." Those related to sebomai indicate the idea of "distance" while those related to eulabes indicate "caution" or "circumspection."2 Both rootages are concerned with the believer's attitude and actions toward God. The Latin provides the very root devoueo for the English word and indicates a vow that is made. When applied to the study of Scripture, devotional means two things. First, it represents an attitude of dedication to God by the believer. Second, it represents an attitude of desire on the part of the believer to center attention and activities on God so that the believer may be God's person.
This personal application of Scripture for the purpose of individual spiritual growth-maturity as a child of God-even developed into a methodology for interpreting Scripture.. Farrar notes that there was a devotional method of interpretation Middle Ages which was primarily practiced by several of the mystics of whom Richard of Victor and Bernard of Clairvaux are among the better known.3 This devotional method received serious development as a way of interpreting Scripture in the late seventeenth century by Spener, founder of the Pietistic movement. "The devotional interpretation of Scripture is that method of interpreting Scripture which places emphasis on the edifying aspects of Scripture, and interpreting with the intention of developing the spiritual life."4 Under the direction of later proponents such as Francke and Bengel, the Pietist movement continued to grow and mature. The Pietist school with its stress on the primary study of scripture appears to have arisen in direct response to the dogmatic confessionalism of the post-Reformation period.6 The Scripture was not serving as primary text for study and when Scriptures were studied it was to bolster the scriptural foundation of a particular confession. The Pietists, for the most part, practiced grammatical and historical interpretation, recognizing that themselves. However, their study of Scripture did not stop there but went on to include the application of Scripture to their spiritual life. The Pietists believed that the Scripture had this personal application despite the passage of at least 1600 years since its writing. This was because they believed that God had an expressed desire to communicate Himself in Scripture and that man's needs were the same regardless of time and culture.
With this brief review of the historical setting and definition of the devotional use of Scripture, one may now turn attention to an examination of how the Wesleyan movement has handled the devotional use of Scripture.
The Wesleyan Movement
John Wesley
Among the recipients of this pietistic heritage was John Wesley.6 The writings of Francke and Bengel are cited frequently by Wesley.7 Indeed, Wesley calls Bengel, ". . . that great light of the Christian World . . ." and translated Bengel's Gnomon Novi Testamenti which Wesley used as the basis for his Explanatory Notes Upon the New Testament.8 The Pietistic emphasis on the primacy of the study of Scripture and its personal application in the life of the believer fit well into Wesley's repeated emphasis on "Scripture, reason, and experience."
Wesley's emphasis on the primacy of Scripture as well as his use of Scripture in personal study is seen in his now famous homo unius libri statement.
RELIGIOUS KNOWLEDGE AND AUTHORITY
I want to know one thing-the way to heaven; how to land safe on that happy shore. God Himself has condescended to teach the way; for this very end He came from Heaven. He hath written it down in a book. O give me that book! At any price, give me the book of God! I have it: here is knowledge enough for me. Let me be homo unius libri. Here then I am, far from the busy ways of men. I sit down alone: only God is here. In His presence I open, I read His book; for this end, to find the way to heaven. Is there a doubt concerning the meaning of what I read? Does anything appear dark or intricate? I lift up my heart to the Father of Lights: "Lord, is it not Thy word, 'If any man lack wisdom, let him ask of God'? Thou 'givest liberally, and upbraidest not.' Thou hast said, 'If any be willing to do Thy will, he shall know.' I am willing to do, let me know, Thy will." I then search after and consider parallel passages of Scripture, "comparing spiritual things with spiritual." I meditate thereon with all the attention and earnestness of which my mind is capable. If any doubt still remains, I consult those who are experienced in the things of God; and then the writings whereby, being dead, they yet speak. And what I thus learn, that I teach.9
Wesley stressed the importance of direct personal private study of the Scripture to find "the way to heaven." If I do not understand what I am reading, then I am to pray to the Father for wisdom. Then I search the Scripture doing correlation studies of parallel passages. If I still lack understanding, I consult with those who walk with God. This emphasis on the direct private personal study of Scripture, involving prayer, correlation of scripture, and corporate consultation was a consistent approach of Wesley in the devotional use of Scripture.10
In his preface to Explanatory Notes Upon the Old Testament Wesley wrote:
This is the way to understand the things of God: "Meditate thereon day and night"; so shall you attain the best knowledge, even to "know the only true God, and Jesus Christ whom he hath sent." And this knowledge will lead you "to love him, because he hath first loved us"; yea, "to love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength." Will there not then be all "that mind in you which was also in Christ Jesus"? And in consequence of this, while you joyfully experience all the holy tempers described in this book, you will likewise be outwardly "holy as He that hath called you is holy, in all manner of conversation."
If you desire to read the Scriptures in such a manner as may most effectually answer this end, would it not be advisable, (1) To set apart a little time, if you can, every morning and evening for that purpose? (2) At each time, if you have leisure, to read a chapter out of the Old, and one out of the New Testament; if you cannot do this, to take a single chapter, or a part of one? (3) To read this with a single eye, to know the whole will of God, and a fixed resolution to do it? In order to know his will, you should, (4) Have a constant eye to the analogy of faith, the connexion and harmony there is between those grand, fundamental doctrines, original sin, justification by faith, the new birth, inward and outward holiness: (5) Serious and earnest prayer should be constantly used before we consult the oracles of God; seeing "Scripture can only be understood through the same Spirit whereby it was given." Our reading should likewise be closed with prayer, that what we read may be written in our hearts: (6) It might also be of use, if, while we read, we were frequently to pause, and examine ourselves by what we read, both with regard to our hearts and lives. This would furnish us with matter of praise, where we found God had enabled us to conform to his blessed will, and matter of humiliation and prayer, where we were conscious of having fallen short. And whatever light you then receive should be used to the uttermost, and that immediately. Let there be no delay. Whatever you resolve, begin to execute the first moment you can. So shall you find this word to be indeed the power of God unto present and eternal salvation. 12
I am to read morning and evening in both the Old and New Testament. I should read a chapter-size portion in each if possible. As I read, I should seek to know God's will and perform it. Prayer should precede and follow my study which is to include correlation of Scripture. I should also examine-myself-soul and walk-as I read, so that I might rejoice in work accomplished or be humbled and pray for work that needs yet to be accomplished. To know God's will demands obedience and once I know God's will, still further obedience is demanded.12
This emphasis on prayer, understanding, obedience, and the personal application of Scripture is further illustrated in Wesley's note on 2 Timothy 3:16.
All Scripture is inspired of God-The Spirit of God-The Spirit of God, not only once inspired those who wrote it, but continually inspires, supernaturally assists those that read it with earnest prayer. Hence it is so profitable for doctrine, for instruction of the ignorant, for the reproof or conviction of them that are in error or sin; for the correction or amendment of whatever is amiss, and for instructing or training up the children of God in all righteousness. 13
While Wesley stressed personal study, he also allowed for and encouraged corporate or conference study. Turner has pointed out that:
Conference was an important and rather characteristic feature of early Methodist Bible study. Much like the early Christians in Acts 15, the preachers who were associated with the Wesleys gathered periodically to seek in group discussion a solution to problems which in isolation seemed difficult. Their doctrine of the Spirit in the individual and in the group made them eager to confer and discuss before they decided what constituted the truth.14
This emphasis on corporate study and support was undoubtedly an influence in Wesley's organization of small groups.15 While the study of Scripture was not the mainstay of the class or the band, discipline, obedience, confession, accountability, and prayer were. All of these were part of Wesley's understanding of the practical and plain teaching of the Scripture. 16
A further practical use of Scripture is seen in Wesley's continued work with hymns and congregational singing. In this medium, the Scriptures and their teachings came alive. Here was a way to aid the common man in the study of Scripture and assist him in the knowledge of God's will. Singing was even an integral part of the classes and bands.17
Hymnody and small groups provide practical means to encourage the faithful in their study and application of Scripture. Wesley knew that nothing could replace the personal private study of Scripture. Wesley's burning desire was that people who believed in "the way to heaven" might follow in the way through the exercise of personal study and application of the Scripture.'8 However, without support, conference, corporate and personal prayers and poetic teaching, the faithful might become indolent or fall into error. Wesley then did not merely transfer on the Pietistic heritage but significantly adapted and modified it.l9
Adam Clarke
Wesley's emphasis on the personal study of Scripture, the support of small groups, and the use of hymnody continued to mark the Methodist Church during the late 1700s and early 1800s. One of the influential Methodist leaders during this period was Adam Clarke. In his "Letter to a Methodist Preacher," Adam Clarke gave rules for the preacher to follow, four of which apply to this discussion.
1. Pray much, read much, write much. Have always some essay, dissertation, &c., upon the anvil; and be sure you finish whatever you undertake. Beginning a number of things, and finishing none of them, begets in the mind a habit of indecision and carelessness.
2. Read the book of God. Read it regularly through, at least once in the year; and take down in order every text you think you have light sufficient to preach from. By these means you will ever be acquiring new subjects, and be preserved from the curse of harping on the same string in all the circuits where you preach.
3. Always carry a New Testament about you; and let God's word be your constant companion. Read the Scriptures as the word of God: read them with deep attention, and read them with reverence. Read a chapter or two every day upon your knees; and earnestly beg the Father of lights to give you the spirit of wisdom in the revelation of himself, that you may know, feel, and preach the whole truth as it is in Jesus.
In this work every morning should be employed; and then take care to mark down the texts which you may have occasion to preach on in the course of the day. Never leave this subject to any other part of the day: you may be called upon unexpectedly to preach when there is not time for you to go and search for a text. In such a case, if you are not prepared, confusion is the least evil you can expect to meet with. Therefore, see that the morning always provides for all the possible calls of the day on this head. It is a sore evil to see the preacher, who should himself accompany the people in every act of worship, employing the time they are singing the high praises of God, in fumbling through his Bible to get some text to preach from.
4. But while you read the Bible as the revelation of God, and the fountain of divine knowledge, don't let your reading end there. I said before, read much; but take care that all your reading be directed to the increase of your knowledge and experience in the things of God.20
Here again is the emphasis on prayer and direct personal study of the Bible.
In comments directed to the laity, Clarke gave some guidelines for devotional use of Scripture.
After the sermon is over, get as speedily home as you can, and spend a few moments on your knees in private prayer. Meditate on what you have heard.
Pray for your preachers, that God may fill them with the unction of his Spirit.
And, when you read the Holy Scriptures, consider that it is God's word which you read, and that his faithfulness is pledged to fulfil both its promises and threatenings.
Read the whole Bible, and read it in order; two chapters in the Old Testament, and one in the New, daily, if you can possibly spare time.
Think that the eye of God is upon you while you are reading; and remember that the word is not sent to particular persons, as if by name; and do not think you have no part in it, because you are not named there. It is not thus sent: it is addressed to particular characters; to saints, sinners, the worldly minded, the proud, &c. Therefore, examine your own state, and see to which of these characters you belong, and then apply the word spoken to the character in question to yourself; for it is as surely spoken to you as if your name were found printed in the Bible, and placed there by divine inspiration itself.
When you meet with a threatening, and know, from your own state, that this awful word is spoken against you, stop, and implore God, for the sake of the sufferings and death of his Son, to pardon the sin that exposes you to the punishment threatened. When you meet with a promise made to the penitent, tempted, afflicted, &c., having found out your own case, stop, and implore God to fulfil that promise.
Should you find, on examination, that the threatening has been averted by your having turned to God; that the promise has been fulfilled through your faith in Christ; stop here also, and return God thanks. Thus you will constantly find matter, in reading the book of God, to excite repentance, to exercise faith, to produce confidence and consolation, and to beget gratitude; and gratitude will never fail to beget obedience.
It is always useful to read a portion of the Scriptures before prayer, whether performed in the family or in the closet.
Keep the eye of your mind steadily fixed upon Him who is the end of the law, and the sum of the gospel.
Let the Scriptures, therefore, lead you to that Holy Spirit by which they were inspired; let that Spirit lead you to Jesus Christ, who has ransomed you by his death. And let this Christ lead you to the Father, that he may adopt you into the family of heaven; and thus, being taught of him, justified by his blood, and sanctified by his Spirit, you shall be saved with all the power of an endless life.21
Again, the areas that Wesley stressed are apparent, particularly prayer and reading. Like Wesley, Clarke reminds the laity that God watches them as they read the Scriptures and that what they read may personally apply to them. However, Clarke does provide an expansion of the directions for the reader of Scripture concerning the application of Scripture.
1. Examine your own state and/or character and see what the Scripture says about that state and/or character.
2. Confess sin, and seek pardon of God when convicted by Scripture of sin.
3. Claim promises and ask God to fulfill them.
4. Thank God when sins are pardoned and promises fulfilled.
If these principles are followed by the reader then Clarke has concluded that the Scripture will constantly provide "matter" which is applicable to one's life.
Today: Post-Wesley and Clarke
During the past 125 years, aspects of the devotional use of Scriptures have continued to survive in the Wesleyan Movement. Hymnody still continues to be a mark of worship and education within the Methodist community.22 However, as Baker has noted, hymnody in America has become less congregational and more choral.23 There is an increasing awareness among church leaders and scholars that there is still much work that could be done in using hymnody to teach and review the truths of Scripture for the faithful.24 Interest in and conduct of small groups for support, prayer, and conference have waxed and waned. It appears that there is now a renewed interest even outside the Wesleyan tradition in the concepts and practice of the class and band with some adaptations.25 One of these adaptations is the group study of Scripture. While interest in personal Scripture-reading has continued in some segments of the Wesleyan tradition, other segments are now experiencing a renewed interest in the direct personal study of the Bible.26
At a time when it would appear that scholars, pastors, and laity are concerned with a more experiential approach to Scripture, the Wesleyan heritage of the devotional use of Scripture commends itself to our attentiond7 However there appears to be a lack of teaching from church leadership on how the Scripture is to be used devotionally. In part this seems due to a misunderstanding of the devotional use of Scripture as defined in this paper and practiced within the Wesleyan tradition. Devotional use of the Bible does not mean a naïve approach but rather an experiential approach. Nonetheless many scholars characterize devotional reading as simplistic. Foster in his work titled Celebration of Discipline stated that:
We must understand, however, that a vast difference exists between the study of Scripture and the devotional reading of Scripture. In the study of Scripture a high priority is placed upon interpretation: what it means. In the devotional reading of Scripture a high priority is placed upon application: what it means for me. In study we are not seeking spiritual ecstasy; in fact, ecstasy can be a hindrance. When we study a book of the Bible we are seeking to be controlled by the intent of the author. We are determined to hear what he is saying, not what we would like him to say. We are willing to pay the price of barren day after barren day until the meaning is clear. This process revolutionizes our life.28
Foster's comment indicates a linkage between devotional reading of the Bible and ecstasy which may or may not be based on what the author is saying. An illustration of this is seen in the following excerpt from a Wesleyan work.
There is a place for careful exegesis and exposition of the Scriptures. As a pastor, I have spent many hours in Bible study. But the deepest insights are apprehended in the secret place. Here, the Bible becomes a little sanctuary, its pages strewn with spiritual landmarks. Here are mysterious depths, beyond the grasp of words, where the adoring soul simply worships in the presence of mysteries too vast and deep for expression.
The older tradition had a sense of mystery. It didn't have to have everything explained. Thousands of books have been written by inquiring minds about the Crucifixion, but who can understand it? We worship in the presence of mystery. It is in the mysteries that we catch a glimpse of the ineffable loveliness and the incomprehensible mercies of our Lord.29
However, devotional reading of the Scripture does not have to be linked with a mystical or facile or touchstone approach to Scripture as the works of Francke, Bengel, Wesley, and Clarke aptly illustrate. It is true as Sproul has noted that personal study of the Scripture means private interpretation which has ". . . the clear and present danger of subjectivism in Biblical interpretation."30 To minimize this danger, principles of the devotional use of the Scripture must be taught. Careful study of the Scripture is not to be minimized. Principles of exegesis and devotional use of the Bible may go hand in hand.
This is indeed the emphasis and commitment that is seen in hermeneutical works by Michelsen, Ramm, and Traina.3' In addition works on a more popular level by Wald and the Navigators have contributed much to the sound devotional use of Scripture.32 Here there is a presentation of the inductive method of Bible study which includes a significant expansion of the application phase. 33 Unfortunately most schools, Bible colleges as well as seminaries, seem to devote little time to teaching the students how to study the Bible devotionally. Even within the Wesleyan tradition this appears to be so. In a survey of colleges and seminaries within the Wesleyan and Free Church tradition, eleven colleges of the twenty-one that responded offered specific courses in the area of hermeneutics.34 All twelve of the seminaries that responded offered courses in the area of hermeneutics. However if texts are any indication, only fifteen of the colleges and seminaries use any text which covers the devotional use of Scripture. Of those only three schools employ any works which have a primary emphasis on the devotional or the application stage of Bible study. Of the thirty-three schools that responded, only thirteen offer courses in devotional life and only one of those include any major attention to the devotional use of the Scripture. Lest this picture appear too dark, it should be noted that almost all the schools responding indicated that Bible study methods and devotional emphases are integrated in their English Bible courses. However, the question must still be seriously considered, "How much emphasis is being placed on teaching principles of devotional use of Scripture?"
Using the Scriptures Devotionally
What then are the principles for devotional use of the Bible? They are still basically what Wesley and Clarke presented.35
In attitude, the believer must come to the Scripture:
1. Expecting to meet God.
2. Willing to obey Him.
In action, the believer must:
1. Pray for guidance and insight in reading the Scriptures.
2. Read the scriptures.
3. Correlate the Scriptures.
a. In context.
b. With understanding of the meaning then.
4. Examine him/herself.
5. Confess sins.
6. Claim promises.
7. Obey commands.
8. Consult with mature Christians on difficult passages.
To practice the attitudes and action principles of devotional Bible study requires discipline. To believe that one just happens into devotional study is naive. Those involved in teaching as well as those involved in pastoring must commit themselves to teaching the devotional use of Scripture.36 To teach the devotional use of Scripture means to train the believer in a clear understanding of Scripture which leads to faithful and willing obedience. In addition there is a need to awaken the use of small groups for support and accountability. They are essential for the discipline of the believer to the rigors of devotional study.
Notes
1. M. H. Pope, "Devoted," Interpreter's Dictionary of the Bible, ed. George Buttrick (Nashville: Abingdon, 1962), 1:838-39.
2. W. Mundle, "Godliness, Piety," Dictionary of New Testament Theology, ed. and trans. Colin Brown, Theologisches Beggriffslexicon Zum Neuen Testament, 2:90-94. See also T.D.N.T. 2:751-54; 3:155-59; 7:173-84.
3. Frederic W. Farrar, History of Interpretation. Eight Lectures (N. Y.: Dutton, 1886), pp. 257ff.
4. Barnard Ramm, Protestant Biblical Interpretation, 3rd ed. rev. (Grand Rapids, Michigan: Baker, 1973), p. 60.
5. Farrar, History of Interpretation, pp. 357-59.
6. Ramm, Protestant Biblical Interpretation, pp. 6l-62. see also Gordon S. Wakefield, The Spiritual Life in the Methodist Tradition (London, 1966).
7. Robert G. Tuttle, Jr., John Wesley: His Life and Theology (Grand Rapids, Michigan: Zondervan, 1978), provides a vivid illustration through Tuttle's creative format.
8. John Wesley, "Preface," Explanatory Notes Upon the New Testament, 18th ed. (N.Y.: Eaton and Mains, n.d.), p. 4.
9. Robert W. Burtner and Robert E. Chiles, A Compend of Wesley's Theology (N.Y.: Abingdon Press, 1954\, pp. 17-18. "Preface to the Sermons," 1:31-32.
10. William M. Arnett, "John Wesley and the Bible," Wesleyan Theological Journal, 3 (Spring, 1968):7-8.
11. John Wesley, "Preface," Explanatory Notes Upon the Old Testament (1765), 1:viii. Also Burtner and Chiles, pp. 22-23.
12. George A. Turner, "John Wesley as an Interpreter of Scripture," Inspiration and Interpretation, ed. John F. Walvoord, ETS Pub. (Grand Rapids, Michigan: Eerdmans, 1957), p. 174.
13. Wesley, Notes on N.T., 2 Tim. 3:16.
14. Turner, "John Wesley," p. 177.
15. For an interesting discussion see Howard A. Snyder, The Radical Wesley and Patterns for Church Renewal (Downers Grove, Ill.: Inter-Varsity, 1980), pp. 53-64. Some of these thoughts had appeared earlier in The Asbury Seminarian, 33: 1 and 33:3
16. Wesley, "Preface," Notes on N.T., pp. 3-4. See also Turner, "John Wesley," p. 173, and Martin Schmidt, John Wesley: A Theological Biography, II:2, trans. Denis Inman (N.Y.: Abingdon, 1973), pp. 194-96.
17. Tuttle, p. 278.
18. Wayne McCown, "Towards A Wesleyan Hermeneutic," an unpublished paper delivered at the Watson Colloquium for Professors of Religion, November 30-December 2, 1979, Winona Lake, Indiana, p. 8. McCown notes the parallels between Wesley's use of Scripture and the inductive method of Bible study.
19. McCown, "Towards a Wesleyan Hermeneutic," p. 6, where he notes Wesley's significant development in the use of the Bible.
20. Adam Clarke, The Preacher's Manual including Clavis Biblica and A Letter to a Methodist Preacher (N.Y.: Phillips and Hunt, 1820), pp. 116-17.
21. Adam Clarke, Christian Theology (1835; reprinted, Salem, Ohio: Convention Bookstore, 1967), pp. 338-39.
22. Carton R. Young, "American Methodist Hymnody: A Historical Sketch," The History of American Methodism, ed. Emory S. Bucke (N. Y.: Abingdon, 1964.), 3:631-34). Leslie R. Marston, From Age to Age A Living Witness (Winona Lake, Indiana: Light and Life Press, 1960), pp. 345-48.
23. Frank Baker, From Wesley to Asbury: Studies in Early American Methodism (Durham, N. C.: Duke University, 1976) p. 194.
24. McCown, "Towards a Wesleyan Hermeneutic," p. 29.
25. Snyder, The Radical Wesley, pp. 124-42.
26. Murray H. Leifer, "Renewed Interest in the Bible," The History of American Methodism, 3:563.
27. Witness the new hermeneutic movement; lay renewal and relational theology such as advocated by Keith Miller and Bruce Larson; small groups emphases of Ray Stedman, and Ray Ortlund.
28. Richard J. Foster, Celebration of Discipline: The Path to Spiritual Growth (San Francisco: Harper and Row, 1978), p. 60.
29. J. D. Harvey, The Wesleyan Way Today (Winona Lake, Indiana: Light and Life Press, 1979), p. 51.
30. R. C. Sproul, Knowing Scripture (Downers Grove, Illinois: Inter-Varsity, 1979), p. 37. Turner, "John Wesley," p. 159, makes a similar comment, "The stress upon the inwardness of religion makes for vitality, but it also tends to subjectivism and facilitates distorted emphases."
31. A. Berkely Mickelsen. Interpreting the Bible (Grand Rapids, Michigan: Eerdmans, 1963); Ramm, Protestant Biblical Interpretation, 3rd ed. rev.; and Robert A. Traina, Methodical Bible Study (by the author, 1952).
32. Oletta Wald, The Joy of Discovery in Bible Study, rev. ed. (Minneapolis, Minnesota: Augsburg, 1975); Walter A. Henrichsen, A Layman's Guide to Interpreting the Bible, rev. ed. (Colorado Springs, Colorado: Nav Press, 1978); Search the Scriptures (Colorado Springs, Colorado: The Navigators, 1974); and The Navigator Bible Studies Handbook rev. ed. (Colorado Springs, Colorado: Nav Press, 1979).
33. McCown, "Towards a Wesleyan Hermeneutic," pp. 23-24.
34. See Appendix I.
35. See Appendix II for a copy of the principles presented by the Navigators and note how they compare with Wesley's and Clarke's.
35. Sproul, Knowing Scripture, p. 41.
APPENDIX I
Response
Received Hermeneutics* Dev. Life*
Aldersgate College X X
Asbury College
Asbury Theological Seminary X X X
Azusa Pacific College X X
Bartlesville Wesleyan College
Bethany Bible College X
Bethany Nazarene College X X
Bethel Theological Seminary X X
Canadian Nazarene College X
Central College X
Central Wesleyan College X
Drew University
Earlham School of Religion
Eastern Mennonite Seminary X X X
Response
Received Hermeneutics* Dev. Life*
Eastern Nazarene College
Emmanuel School of Religion X X
Evangelical School of Theology X X
Evangelical Theological Seminary
George Fox College X
Goshen Biblical Seminary
Greenville College
Hillcrest College X X
Houghton College X
Lincoln Christian Seminary
Lorne Park College
Marion College X X X
Mennonite Biblical Seminary X X X
Mennonite Brethren Biblical
Seminary
Mid America Nazarene College X X
Mountainview Bible College
Mt. Vernon Nazarene College X X
Nazarene Bible College X
Nazarene Theological Seminary X X
Northwest Nazarene College X X
Olivet Nazarene College X X
Point Loma College X X
Queen's Theological College
Roberts Wesleyan College X
Saint Paul School of Theology
(Methodist) X X X
Seattle Pacific University X X
Spring Arbor College
Talbot Theological Seminary X X X
Trevecca Nazarene College X X X
Trinity Evangelical Divinity School X X X
United Wesleyan College X X X
Wesley Biblical Seminary X X X
Western Evangelical Seminary X X X
Wycliffe College
Summary
I. 48 schools contacted: 30 colleges, 18 seminaries.
33 schools responded: 21 colleges, 12 seminaries.
33 responses for 69% return-1 mailing
II. Schools offering courses in hermeneutics:
11 colleges-52% of colleges responding.
12 seminaries-100% of seminaries responding.
23 Total: 70% of schools responding.
III. Schools offering courses in devotional life:
5 colleges-24% of colleges responding.
8 seminaries-67% of seminaries responding.
13 Total: 39% of schools responding.
*Area is checked only if responding school indicated a specific course in the area.
SURVEY INFORMATION
(HERMENEUTICS)
Only those schools that listed specific courses are included.
School Course Texts
Aldersgate College Bible Study Vos, Howard F. Effective Bible
Methods Study, Clark, Dahl, and
Gozenbach. Teach Me, Please
Teach Me
Asbury Theolog- Numerous Courses See Catalogue
ical Sem. Seminar in Biblical Mickleson, Interpreting the
Azusa Pacific Coll. Interpretation Bible
Bethany Nazarene Bib. Lit.- Mickelsen, Interpreting the
College Hermeneutics Bible Schultz and Inch,
Interpreting the Word of God
Marshall, New Testament
Interpretation
Bethel Theo. Sem. Biblical Mickelsen, Interpreting the
Prolegomena Bible
Eastern Menn. Biblical Michelsen, Interpreting the
Sem. Interpretation Bible; Krentz, The Historical-
Critical Method; Morris, I
Believe in Revelation
Emmanuel Sch. Of Intro. To Biblical Donker, Multipurpose Tools for
Rel. Exegesis Bible Study; Scholer, A Basic
Bibliographic Guide for N.T.
Exegesis
Evan. Sch. Of Bible Study Method Traina, Methodical Bible Study
Theo. Biblical Jenson, Independent Bible Study
Hermeneutics Ladd, New Testament Criticism
Marion College Biblical Earle, Ralph. Word Meanings in
Interpretations N.T. Vol. 3; Wesleyan Bible
Methods of Bible Commentary, Vol. 5
Study
Menn. Biblical Biblical Biblical Interpretation in the
Sem. Hermeneutics Life of the Church; Keck, The
Bible in the Pulpit: The Renewal
Of Biblical Preaching; Krentz,
The Historical-Critical Method;
Marshall, New Testament
Interpretation: Essays on
Principles and Methods; Yoder,
Toward Understanding the Bible:
Hermeneutics for Lay People;
Petersen, Literary Criticism for
New Testament Critics
Mid-America B. Litl 464 (Hist. & Ramm, Protestant Biblical
Naz. Col. Task of interp.) Interpretation; Nee, Watchman.
Ministry of God’s Word;
Henry, C. Revelation and Bible;
Ladd,New Testament and Criticism
Naz. Theo. Sem. Biblical Mickelsen, Interpreting the
Hermeneutics Bible; Bright, The Authority of
Old Testament
Northwest Naz. Biblical Michelsen, Interpreting the
College Hermeneutics Bible; Ladd, I Believe in the
Resurrection
Olivet Nazarene Biblical Not Indicated
Col. Hermeneutics
Point Loma Exegesis of the Howard I. Marshall, New
College Greek N.T. Testament Interpretation
Saint Paul School Biblical Survey of contemporary options
Of Theology Hermeneutics in Biblical Interpretation-no
Text indicated
Seattle Pacific U. Religion Dept. Childs, Biblical Theology in
Biblical Theology Crisis; Hassel, O.T. Theology:
Current Issues in the Debate;
Sanders, Torah and Canon
Talbot Theo. Sem. Hermeneutics Ramm, Protestant Biblical
Genesis Interpretation
Rossup, J. E. (Detailed syllabus Genesis, produced at Talbot Seminary)
Trevecca Nazarene Biblical Smart, Strange Silence of the
College Interpretation Bible in the Church; Keck,
Greek Exegesis Taking the Bible Seriously,
& Bible in the Pulpit
Trinity Ev. Div. Hermeneutics Hirsh, E.D. Validity in
Sch. Interpretation; Terry Milton.
Biblical Hermeneutics
United Wesleyan Principles of Cole, The Gospel According to
Col. Bible Study Mark; Jensen, Mark: A Self-
Study Guide; Sterrett, How to
Understand Your Bible
Wesley Biblical Biblical Not Yet Chosen
Sem. Hermeneutics
Western Evangelical Bible Berkhof, Principles of Biblical
Seminary Hermeneutics Interpretation; Ramm, Protestant
Biblical Interpretation; Henrichsen, Laymen’s Guide;
Wald, Joy of Discovery
Biblical Exegesis Michelsen, Interpreting the
Bible
SURVEY INFORMATION
(DEVOTIONAL LIFE)
School Course Texts
Asbury Theolog- Numerous Courses
ical Sem. Attendance is required
at a weekend retreat
on "The Life of
Devotion"
Eastern Menn. Spiritual Disciplines Foster, Celebration of
Sem. Discipline; Day,
Discipline and Discovery
Hillcrest Christian Personal Devotions NASV
Marion College Worship White, James F. New Forms
In Worship
Menn. Biblical Devotional Life Day, Discipline of
Sem. Discovery; Kelly, A
Testament of Devotion
Mt. Vernon Forms of Contemporary
Nazarene College Ministry
Local Church Ministries
St. Paul School of Devotional Classics Reading in sources of
Theology Christian spirituality and
Devotion-Augustine-Aquinas
Medieval Mystics, Luther,
Book of Common Prayer,
Bunyan, Law, the Wesleys,
Edwards, Carey, Woolman,
Kierkegaard, George
MacDonald, Hannah Whitall
Smith, Evelyn Underhill,
P.T. Forsythe, Rufus M.
Jones, C.S. Lewis,
Bonhoeffer
Spiritual Formation
Talbot Theological Spiritual Life Chafer, L.S. He That Is
Sem. Prayer Spiritual; Packer, Knowing
God; Hallesby, O. Prayer;
Stott, J.R.W. Your Mind
Matters; Schaeffer,
Francis, The Mark of a
Christian
Trevecca Nazarene The Bible and Bible
College Contemporary Issues:
Temptation, Sactification,
The Will of God, How to
Study the Bible, What it
Means to be a Christian,
Prayer, Discipleship,
Worhip, The Christian
Ethic.
Trinity Ev. Div. Personal Development Augustine, Confessions;
Sch. For Ministry Bounds, E.M. Power Through
Prayer; Buttrick, George.
So We Believe, So we Pray;
Chafer, Lewis S. He that
Is Spiritual; Chapman, J.
Wilbur. Kadesh-Barnea;
Edman, V. Raymond. The
Disciplines of Life;
Finney, Charles. Power
From on High; Law,
William. A Serious Call to
A Devout and Holy Life;
Lewis, C.S. Surprised by
Joy; Marshall, Catherine.
Beyond Ourselves;
Murray, Andrew. With
Christ in the School of
Prayer
Pots, J. Manning, Ed.
Listening to the Saints;
Smith, Hannah W. The
Christian’s Secret of a
Happy Life; Trueblodd,
Elton. The Company of the
Committed
United Wesleyan Public and Private Music
Col. Worship
Wesleyan Biblical The Doctrine and Murray, Andrew, Revell,
Sem. Practice of Prayer Pub., With Christ in the
Great Classics on School of Prayer;
The Dev. Life Research Class
Western Evangelical Devotional Life Foster, Celebration of
Sem. Discipline; Taylor, The
Disciplined Life
Worship
Prayer
APPENDIX II
Reprinted from Search the Scriptures. Co. 1974 by The Navigators. Used by permission. All rights reserved.
Summary:
Unit One
Know Your Goal
The objective of Bible Study is to glorify God as you change into a more Christ-like person.
Getting Ready
1. A cleansed life
2. Prayer for illumination
3. Dependence upon the Holy Spirit
4. Willingness to obey
Basic Beliefs
1. The Bible is the literal Word of God.
2. The Bible is God's means to communicate truth to His people.
3. The Bible is authoritative.
4. For every passage there is one intended meaning and many applications.
Keeping On Track
1. Interpret your experience by the Scriptures; do not interpret the Scriptures by your experience.
2. Do not be dogmatic where the Scriptures are not.
3. Study a passage in its context.
4. Be careful in determining whether a passage is figurative rather than literal.
5. Do not rationalize the Scriptures.
6. Do not "spiritualize" the Scriptures.
Practicing The Essentials
1. Observation
2. Interpretation
3. Correlation
4. Application
Application
Application is putting God's Word into practice-recognizing the voice of the Lord, and responding accordingly. "When I think of Thy ways, I turn my feet to Thy testimonies; I hasten and do not delay to keep Thy commandments" (Psalm 119:59, 60).
The benefit of Bible study is not derived from the method, the technique, or diligent efforts to decipher the text. The benefit is in obeying the voice of the Lord-receiving what He says and putting it into practice. Application doesn't happen by osmosis nor by chance-application is by intent!
Application starts with the willing acceptance of truth. A right response to Scripture is characterized by trust, obedience, praise and thanksgiving. The application may include remembering an impressive truth, changing a wrong attitude or taking a positive action.
Respond to God, not a rule book! Responses are to be motivated by love. The goal is to glorify God by pleasing Him in every area of life. An unwillingness to apply the Scriptures personally may develop mere intellectual knowledge and spiritual insensitivity to the Lord and to people.
The following list of seven directive questions may help you to apply the Word to your life.*
1. Is there an example for me to follow?
2. Is there a sin for me to avoid?
3. Is there a command for me to obey?
4. Is there a promise for me to claim?
5. What does this particular passage teach me about God, or about Jesus Christ?
6.Is there a difficulty for me to explore?
7. Is there something in this passage that I should pray about today?
*From How to Give Away Your Faith by Paul Little Co.1962 by Inter-Varsity Christian Fellowship Used by permission of Inter-Varsity Press.
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