Where Do We Begin? Part 2

➡ Average Reading Time: 2 minutes

God's <abbr>EPIC</abbr> AdventureOne of the primary reasons for not knowing the overarching Story of Scripture is the way readers have come to use Scripture. Individuals and the church have developed the malignant disease of versitis [ref]Is My Bible the Inspired Word of God?, 86-88.[/ref] (proof texting), which has grown to epidemic proportions. Readers take small fragments (verses) and quote them ad nauseam and usually out of context. Scripture is rarely read as a whole complete Story from beginning to end.

Most, if not all, of our reading of Scripture only reinforces a belief that the Bible is just a collection of little nuggets that one can choose from when a small portion is thought to be helpful. It’s like using the Bible as an encyclopedia of God’s knowledge. When you have a problem just look up a reference and quote away. Readers of Scripture need to stop memorizing verses of Scripture and then quoting them as proof texts, brutally tearing them from their God-given context and ordering them in a human fashion, as if a reader could do a better job than the Spirit in putting the text together. If followers of Jesus are going to memorize, then they need to memorize the overarching Story and the myriad of stories therein, according to Len Sweet, a current postmodern author of Out of the Question…Into the Mystery: Getting Lost in the GodLife Relationship[ref]Out of the Question…Into the Mystery: Getting Lost in the GodLife Relationship.[/ref]

The church and individual readers need to recover the whole Story of Scripture. It is my argument, therefore, that we will never reside in the biblical narrative and make it our way of life if we keep pulling single verses from their context and use them as proof texts to argue our own theological agenda.

In addition to versitis readers have also developed topicalitis (a contagious and deadly Bible teaching disorder), and systematitis (the art of propositional gathering). Topicalitis is best seen in the form of topical preaching and teaching while systematitis is extended topicalitis in the form of Systematic Theologies. Westerners have developed a penchant for minutia. Is it possible that fragmented teaching produces a fragmented believer who is anemic, listless, and weak with no sense of vocation as a follower and experiencer of God?

These three epidemics are caused by foundationalism, which among Evangelicals has caused too a low a view of Scripture.[ref](N. T. Wright, “How Can the Bible Be Authoritative?,” Vox Evangelica, no. 21 (1991): 7-32)[/ref] Why? Evangelicals have come to believe in the authority of the book that we have made Scripture to be. Evangelicals believe that God somehow has given us the wrong sort of book and it is our job to turn it into the right sort of book by engaging in the fissiparous (tending to break up into parts or break away from a main body) use of Scripture. How did this happen? To provide a beginning answer we will look at several authors and their discussion about the rise of foundationalism.

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Jesus Followers


There are many synonyms to use for the word believer, which is the most common word for a person who has "converted" to follow Jesus. I have chosen "Jesus follower(s) or follower(s) of Jesus instead of the word believer in these presentations to allow the reader an opportunity to move away from the idea of believer which conjures up the possible thought of "ascent" to a set of doctrines that have been assembled by different groups over the centuries and show up in this day and age as a set of statements posted on web sites and other written material. These sets of beliefs are suggested by many as the ones that one should ascent to so that upon death the one who assents can go to heaven, i.e., just believe and you are good to go. Jesus followers/followers of Jesus suggest an action that one should take. Remember, Jesus told his disciples to follow him. Yes, belief is important, but one must move beyond belief to action.


(See "Discipleship" Dictionary of Jesus and the Gospels. 182-188.)