What’s Wrong With a Good Mystery (in Theology)? —Part 1


I do enjoy a good mystery novel. I enjoy True Crime podcasts as well. Of these, I particularly like solved crimes. I think solved satisfies my yearning for justice, something that unsolved crimes lack. However, there probably is also a bit of a side to me that just wants to know what is— as Paul Harvey would say— “The REST of the Story.”

This happens in Christian Theology as well. I have heard so many give very dogmatic answers to very good questions that appear to lack a clear unambiguous answer. I have sat in many Bible Studies where the leader (usually it is the leader) struggles to crush a great question with a dogmatic answer. It seems like this is especially true in Evangelical and Fundamentalist Christianity. Perhaps it is true of other branches of Christianity as well. After all, the Roman Catholic Church has the Magisterium, and many denominations have creeds and catechisms that exist, in part at least, to avoid giving the answer, “Well, I really don’t know.”

I think in Evangelical and Fundamentalist Christianity (a land I am more familiar with) the issue is probably tied to Sola Scriptura and “Sufficiency of Scripture.” While Sola Scriptura is historically different from “Sufficiency of Scripture,” in some denominations they have melded together. Quoting from that famous theologian, Wikipedia (in the article, ‘Sola Scriptura’), “Some evangelical and Baptist denominations state the doctrine of sola scriptura more strongly: Scripture is self-authenticating, clear (perspicuous) to the rational reader, its own interpreter (“Scripture interprets Scripture”), and sufficient of itself to be the final authority of Christian Doctrine.”

The Westminster Confession of Faith says something similar,

“The whole counsel of God, concerning all things necessary for his own glory, man’s salvation, faith, and life, is either expressly set down in scripture, or by good and necessary consequence may be deduced from scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men.”

I don’t really care for the Westminster Confession. The term “deduced from Scripture” appears to me to be a bit cavalier— encouraging people to find clear dogma where there is none. becomes bad when people read into it meanings that were not necessarily intended. Also the broadness of the first part of the sentence is concerning— ‘whole counsel,’ ‘all things necessary’ for glory, salvation, faith and life. The term ‘Life’ is pretty broad. Does the Bible give whole counsel in how to fill out a tax return. No doubt the Bible gives ethical principles and Christians regarding honesty, finances, and relationship to government— but is that the same as ‘whole counsel.’ I am sure the crafters of the confession has a more narrow understanding of the word ‘Life,’ but the term certainly lends itself to abuse. Words can inform, but also confuse. Much like the “T” in TULIP (Total Depravity of Man) does not really mean that everyone is always living in complete depravity (understanding ‘depravity’ in the normal laymen’s use of the term), Sola Scriptura does not really mean “Only Scripture,”— the approximate direct translation of the term. That is part of the reason I prefer “Prima Scriptura” (since I feel it is simply more intellectually honest— no one has EVER theologized or lived out their Christian life through Sola Scriptura).

Why am I talking about this when I am supposed to be talking about Mystery? Because, some people when they hear Sola Scriptura (Only Scripture or Scripture Alone) what they interpret it as is, “The Bible has the answer to every question that I have— I only have to dig deep enough.” This has led to many novel things such as using numerology to figure out secret messages in the Bible to determine the time of the return of Christ. Many have found such secret messages while somehow not seeing the clear statements that Jesus did not know the time, and that we are to be ‘always ready.’ Of course, looking for secret messages goes back to the impulse of the Gnostics of the first few centuries of Christianity: so it is most definitely not a new thing.

I recall a Bible School extension facilitator that refused to use textbooks or other reference books for any of the classes at the center based on the argument that the only book a pastor needs is the Bible. And yet there are many things that a pastor is expected to know and do that are not in the Bible— such as “How to write a sermon,” “How to develop a music ministry,” and “What should be included in a church covenant.” Even the basic question of “What does a Pastor do?” is only answered in a very general way in the Bible. In Pastoral Counseling, there was the Biblical Counseling movement that interpreted Sola Scriptura as “Everything one needs to know about counseling in behavior and in counseling content is in the Bible.” Often this has led to some pretty heavy cherry-picking of Bible verses to try to work around the fact that the Bible is silent on many things.

But we are still not talking about Mystery. Up to this point, I am only talking about the fact that many people think that all answers are in the Bible, when there is no such claim in the Bible. However, you can see how this disconnect can lead to an avoidance of Theological mystery. After all, if a theological question comes up where the answer appears to be “I don’t know,” some would say that simply means one must DIG DEEPER (in Scripture). Sadly, digging deeper often means coming up with theological constructs that are grounded on one’s own preferences and held together with a loose collection of proof-texts. So, to take a question that is important to some people, “Do Dogs Go to Heaven?”, the Bible is stunningly silent. Some don’t leave it at “I don’t know”— a perfectly valid answer— but start suggesting drawing on Genesis one with humans having the breath of life to suggest that dogs have no souls… and therefore cannot be in heaven. Others give a pretty strong affirmative answer to the question based on how wonderful and perfect Heaven is, based on numerous Bible passages, and how could such a place be perfect if one’s favorite pet wasn’t there as well for eternity? The intellectually honest answer is “I Don’t Know and my lack of a definitive answer is NOT because I have not dug deep enough, but because God has (quite intentionally I presume) chosen not to give a definitive answer, but rather to leave it for speculation and mystery.”

Of course, to say that there is not clear answer should not be a call to stop thinking. I believe God has left us a lot of mysteries for our benefit. The benefit is, largely, in our opportunity to explore and to contemplate. Not having a final answer actually adds to the joy, rather than detracting from it.

I will explore this further in PART TWO— with Theodicy as the primary are of consideration.

One thought on “What’s Wrong With a Good Mystery (in Theology)? —Part 1

  1. Pingback: What’s Wrong With a Good Mystery (in Theology)?— Part 2 – MMM — Mission Musings

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s