435 - Biblical Exegesis and Church Doctrine

Biblical Exegesis and Church Doctrine
By Raymond E. Brown, S.S.
New York, Paulist, 1985. 171pp. $8.95.

In this pastorally sensitive volume, Raymond Brown, internationally renowned New Testament scholar, continues reflections of hermeneutics that have occupied his time for some years now and were given preliminary articulation in The Critical Meaning of the Bible (1981). In gathering together and recasting much previously published material on the question of how biblical exegesis relates to the formulation of church doctrine, Brown criticizes both liberals and conservatives. Many of the points he makes are summarized in this passage: "One is not faithful in communicating the biblical message (the detection of which involves critical exegesis) unless one rethinks it in terms of meaningful contemporary issues ( a rethinking in which church doctrine is formulated). The slogans, 'Preach only what is in the Bible,' and 'Teach only what the

436 - Biblical Exegesis and Church Doctrine

church teaches,' are both simplistic if they ignore the need for translating what has been received into a new idiom to keep it alive. In this book I have criticized liberals who in a desire to be relevant play too loose with the tradition (including the Bible) and do not transmit what has been received. I have also criticized ultraconservatives who so freeze the tradition in the categories of the past they do not translate meaningfully what has, been received."

A partial listing of the topics Brown treats will give an indication of what he discusses in arguing his case: Historical-Critical Exegesis of the Bible in Roman Catholicism; Critical Biblical Exegesis and the Development of Doctrine; The Contribution of Critical Exegesis to an Understanding of Mary and Marian Doctrine; The New Testament Background for the Emerging Doctrine of "Local Church." Brown's recurring theme is twofold: in the discovery of what the New Testament meant, the historical critical method is crucial; there is development between the New Testament critically considered and the teachings of the subsequent church catholic. If asked what development means, Brown responds: "development of doctrine consists in deciding which New Testament voices, among different voices, should be taken as an authentic guide to what is essential in Christian faith." If pressed on the exact meaning of what the New Testament authors meant, Brown would respond: "what they meant as human beings who were guided by the Spirit to speak God's word with limited insight. "

With his characteristic clarity, charity, and profound insight, Brown has addressed a major problem of contemporary hermeneutics. I raise two issues. It seems to me that Brown must give more attention to enunciating the criteria by which one judges whether there is a "development" from the New Testament to church doctrine. Secondly and more importantly, Brown must enter into a much more sustained dialogue with contemporary "hermeneutics of suspicion." For example, he deals quite inadequately with this hermeneutic under the rubric of "those who seek to use Scripture in support of a cause." A further instance is found in what Brown has to say about the pastoral example of the ordination of women. His analysis is excellent as far as it goes. What is needed is serious conversation with those who maintain (1) that the biblical tradition itself may be biased and therefore suspect; (2) that the development of doctrine may be biased and therefore suspect; (3) that the authoritative contemporary spokespeople for the tradition may be biased and therefore suspect. Briefly, it seems that Brown's hermeneutic of authorial intent might be enriched by engagement with the insights of "hermeneutics of suspicion," which questions, among other things, the limited insights of the authors.

Robert J. Karris

Catholic Theological Union
Chicago, Illinois