Evolution of Biblical Doctrine Through Historical Scholarship
The concept of "evolution" in biblical doctrine, particularly within historical scholarship, refers to the progressive understanding and articulation of theological truths over time, rather than a change in the truths themselves [5]. This process is often viewed as analogous to an individual believer's growth in understanding the Bible, moving from a childlike comprehension to a clearer, more ordered, and harmonious knowledge [5].
Early Christian communities witnessed a rapid spread of the Gospel message, which was understood as the "doctrine of God" or "Gospel of Christ" [1, 2, 4]. This doctrine was proclaimed widely, leading to a multiplication of disciples, even among groups initially hostile to Christian teachings, such as priests [4]. The public reading of Scripture, including both Old Testament texts and newly written New Testament Gospels and Epistles, was a practice transferred from the Jewish synagogue to the Christian Church, indicating an early recognition of these texts as inspired [3].
Theological knowledge, like the Church itself, is understood to undergo a continuous and gradual development [5]. This development is not seen as altering the fundamental truths of the Bible but rather as an ever-deepening apprehension of them [5]. For instance, the "mediating theology" of some schools of thought, while acknowledging this development, still maintains a belief in the miraculous origins of the world and of Christ [7]. However, Christian theology, as the systematic presentation of biblical facts and truths, is primarily concerned with these scriptural revelations rather than philosophical speculations [7].
The influence of figures like Schleiermacher, Schelling, and Hegel introduced theories of historical development that emphasized an "ever opening sense of eternal thoughts" and an "advancing rational development" of humanity's relationship with God [6]. While some of these ideas were "Christianized," the core of theological understanding remains rooted in the Bible's teachings and the spiritual experience of believers [6, 8]. The "true method in theology" involves accepting the facts of religious experience, authenticated by Scripture, to interpret the doctrinal statements of God's Word [8]. This suggests that while understanding evolves, the foundational source of doctrine remains constant.
Sources
- Colossians (Methodist/Wesleyan) “Adam Clarke on Colossians 1:6: Which is come unto you - The doctrine of the Gospel is represented as a traveler, whose object it is to visit the whole habitable earth; and, having commenced his journey in Judea, had proceeded through Syria and through different parts of Asia Minor, and had lately arrived at their city, every where proclaiming glad tidings of great joy to all people. As it is in all the world - So rapid is this traveler in his course, that he had already gone nearly through the whole of the countries under the Roman dominion; and will travel on till he has proclaimed his messag”
- 2 Corinthians (Baptist/Reformed) “John Gill on 2 Corinthians 9:13: Whiles by the experiment of this ministration,.... That is, the poor saints at Jerusalem having a specimen, a proof, an experience of the liberality of the Gentile churches ministered to them by the apostles, first, they glorify God; by giving thanks unto him, acknowledging him to be the author of all the grace and goodness which they, and others, were partakers of; particularly for your professed subjection to the Gospel of Christ. The Gospel of Christ is the doctrine of grace, life, and salvation by Christ, of which he is the author, as God, the subject m”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 4:13: Till I come--when Timothy's commission would be superseded for the time by the presence of the apostle himself (Ti1 1:3; Ti1 3:14). reading--especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Luk 4:16-20; Act 13:15; Act 15:21; Co2 3:14). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church (Th1 5:21”
- Acts (Methodist/Wesleyan) “Adam Clarke on Acts 6:7: The word of God increased - By such preachers as the apostles and these deacons, no wonder the doctrine of God increased - became widely diffused and generally known; in consequence of which, the number of the disciples must be greatly multiplied: for God will ever bless his own word, when ministered by those whom he has qualified to proclaim it. A great company of the priests were obedient to the faith - This was one of the greatest miracles wrought by the grace of Christ: that persons so intent on the destruction of Christ, his apostles, and his doctrine, should at l”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 37: effected by a continual and gradual progress. The same progress has taken place in theological knowledge. Every believer is conscious of such progress in his own experience. When he was a child, he thought as a child. As he grew in years, he grew in knowledge of the Bible. He increased not only in the compass, but in the clearness, order, and harmony of his knowledge. This is just as true of the Church collectively as of the individual Christian. It is, in the first place, natural, if not inevitable, that it should be so. The Bible, altho”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 37: any other influence to diffuse a clear conception of the interior organism of history.” In his work on the “Principles of Protestantism,” 73 73 Page 150. Dr. Schaff says 119 that Schelling and Hegel taught the world to recognize in history “the ever opening sense of eternal thoughts, an always advancing rational development of the idea of humanity, and its relations to God.” This theory of historical development was adopted, and partially Christianized by Schleiermacher, from whom it has passed over to Dr. Schaff, as set forth in his work”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 85: development. While “the mediating theology” concedes all this, it nevertheless admits of a miraculous or supernatural beginning of the world and of the person of Christ, and thus gives up its whole philosophical system. At least the members of one wing of Schleiermacher’s school are thus inconsistent; those of the other are more true to their principles. As Christian theology is simply the exhibition and illustration of the facts and truths of the Bible in their due relations and proportions, it has nothing to do with these speculations. ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 9: the doctrine of the Bible, and such is the teaching of our religious consciousness when under the influence of the Spirit of God. The true method in theology requires that the facts of religious experience should be accepted as facts, and when duly authenticated by Scripture, be allowed to interpret the doctrinal statements of the Word of God. So legitimate and powerful is this inward teaching of the Spirit, that it is no uncommon thing to find men having two theologies, — one of the intellect, and another of the heart. The one may find ex”