The Bible:
Perspective, History, and Interpretation in the New Apostolic Church
For centuries, the Bible has held a central yet complex place in Christian faith. Revered, studied, and debated by Christians and non-Christians alike, its interpretation has shifted across cultures, eras, and theological traditions. Even today, questions about its authority and meaning can spark sensitive discussions, particularly in contexts where faith and reason intersect. In this light, it is crucial for our Church to articulate its perspective, showing how we understand Scripture as both a witness to God and a living guide for our faith.
In our Church, the Bible is indispensable but not an object of faith. The heart of our belief is Jesus Christ. As He reminds us, “You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me” (John 5:39). Similarly, when He expounds to His disciples in Luke 24:27, beginning with Moses and all the Prophets, Jesus reveals that Scripture ultimately points to Him. Christ is the Logos, the divine reason and self-expression of God, who transforms lives and calls for a response. Faith is not anchored in the text alone, but in the living Word made flesh. Historically, this distinction was never debated at the Council of Nicaea-Constantinople, nor is it reflected in the creeds. Scripture provides a framework for understanding God and guiding life, as Paul notes: “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Timothy 3:16). At the same time, our Catechism clarifies that although God is the ultimate author of Scripture, the text bears the imprint of human writers, shaped by their cultural context and worldview (CNAC 1.2). Thus, Scripture is inspired by God, but not dictated, and should not be treated as a relic or a substitute for faith in Christ.
The history of biblical interpretation shows that diversity of understanding is not new. Even before the canon was finalized near the end of the fourth century, early Christians recognized multiple ways to read Scripture. Origen (185–253 AD) and other theologians developed four layers of interpretation: literal, allegorical, tropological (moral), and eschatological (future). They acknowledged that the “literal” sense involved careful attention to context, imagery, and authorial intention, rather than insisting on strict historical accuracy. In the 19th century, societal and intellectual challenges, including Darwin’s theory of evolution, advances in archaeology, and debates over slavery, prompted many Christians, especially in American Protestantism, to embrace a doctrine of inerrancy, seeking certainty amid perceived threats to Scripture’s authority.
Balanced interpretation, however, begins not with defense of textual infallibility, but with faith in Jesus Christ, love for God and neighbor, and active participation in the Church. It requires engaging Scripture from the standpoint of a personal relationship with God, considering the cultural and historical contexts of the authors, the literary genres they employed, and the place of each text within the narrative of redemption. For Christians, Jesus Christ is the center of the Bible, and His life and teaching inform how prior and contemporary passages are understood. Confidence in interpretation comes not from lining up verses in isolation, but from discerning unity in Scripture’s central message. It is often less important whether a story occurred historically than why God included it. Chief Apostle Schneider reminds us regarding Jonah: “For some, the story of Jonah is a legend. For others, the story describes real events. It is not for us to decide... What is important for us is what the Spirit wants to tell us through this story” (February 2025). The mysteries of the incarnation and resurrection similarly illustrate that salvation rests on faith rather than intellectual proof. What is essential for our salvation is revealed by the Spirit through the apostolate.
Interpretation is, ultimately, a spiritual journey rather than a quest for definitive answers. The Bible is not a manual, but a guide for discovery and encounter with God. Rabbinic traditions of scriptural interpretation illustrate that debate and discussion are formative, shaping understanding and character as much as they clarify meaning. When faith is reduced to right-or-wrong propositions, it risks devolving into boundary-marking disputes. Instead, the focus must remain on trust in Christ, who is the lens through which Scripture is rightly read. As He taught: “You have heard that it was said… But I say to you” (Matthew 5:21). Our study, teaching, and preaching must emulate this Christ-centered hermeneutic.
In our Church, the Bible is understood as a testimony pointing to Jesus Christ. It is part of God’s ongoing revelation, woven into creation, history, and the life of the Church. Reading and interpreting it is an act of faith, guided by the Holy Spirit, attentive to context, and open to growth. In this approach, Scripture becomes more than information; it becomes an encounter with God, inviting transformation and deepening discipleship.
