BIBLE-WORLD

An Interpretation of "γλῶσσα" written in the 1 Corinthians ①

- Focusing on Chapter 14 of the 1 Corinthians

CHAPTER 1. Raising a Problem

​Ⅰ. Necessity and Purpose of Research​

A. Necessity of research

The debate over “tongues” (γλῶσσα) in modern churches is easily overheating. They don't talk to each other and talk well, but once the discussion begins, they turn into intense debate. This will continue in the future. Why is it overheating? First of all, it is because the Bible, especially the concept of “tongues” (γλῶσσα) in 1 Corinthians, does not mean one thing but has many meanings and difficult to interpret. As a result, they have different understandings and uses in the same words, thus with different concepts, the discussion is so entangled that they cannot know what it is later.[1]

I attended church at a later age, became interested in Christian theology as I read the Bible, and entered seminary for some reasons. In the process of Bible study after my first baptism, I have seen many people say "an unknown tongue" when they pray in modern churches. I came to know that this is called “tongue (s)” and that there is each view of every church, believer, and pastor. As I studied theology in progress, I came to think that the “tongue (s)” of modern churches occupies an important position that they can control our Christian worldview itself. Thus, I wrote this thesis to analyze this with the conviction that it is necessary to stand on the right way of faith.

Christianity is clearly a religion of mystical God. We only speculate God by revelation, and no one can answer the spiritual world with certainty. Only God can know what the “tongue(s)” (γλῶσσα) of the modern church is. However, considering the position of “tongues” (γλῶσσα) in Christian history, it is worth studying sincerely. Particularly in the 20th century, the Pentecostalism, which emphasized the Holy Spirit and spiritual gifts, emerged, creating a tremendous revival that struck the world. Protestantism in the United States was divided into liberal and fundamentalist classes, and formed new denominations, old liberalism which opened up neo-orthodox and neoliberalism, and promoted the Ecumanical movement. Even conservative Protestantism is divided into fundamentalism and neo- evangelicalism. The most influential movement in the recent Christian society of the United States is the charismatic revival movement, especially the New Pentecostalism, which emphasizes healing and tongue (s). Therefore, it is the duty of every Christian to know the fundamental nature of this and to examine it on Scripture.[2]

This Pentecostal movement has revolutionized Christian history since the 20th century. It is well known that many of Korea's largest churches, once the largest congregations in the world, were supported by the Pentecostal movement. On a scale, something that is comparable to growth of the explosive cults of the early churches and tsunami of human consciousness change due to the Reformation was actually being done around the world, especially in Korean churches. In the base of this enormous wave lies the "tongue (s)" of the modern church. Whether we admit it or not, think positively or negatively, this is why we must study and decide how to look at the "tongue (s)" of modern churches, which have a tremendous influence on all believers.

Those who advocate the Pentecostal Movement (Pentecostalism) claim that the "tongue (s)" phenomenon is called "baptism of the Holy Spirit," even claiming that "people will not be saved unless they receive tongue (s)." The opposing side argues that the "tongue (s) phenomenon of the modern church” is not based on the Bible or the Holy Spirit. The question of how to interpret this "tongue (s)” (γλῶσσα) is not just a matter of which denomination has a doctrine, but it is a matter of distinguishing whether believers are living with right faith or wrong faith. Therefore, it might be necessary to first check how the Bible interprets this.

Moon Hyosik emphasized the influence of the Pentecostal movement in modern Christianity and the necessity of the study of the Holy Spirit movement like below;

Pentecostalism finds the basis of "tongue (s) phenomenon of the modern church” in 1 Corinthians 14. Whether this is on a biblical basis or not is very important. This is because the core of the Pentecostal movement, which has swept Christianity all over the world since the 20th century, is the "tongue (s) phenomenon of the modern church” Therefore, it is necessary to grasp the reality of this to identify the body of the Pentecostal movement, the so-called Holy Spirit movement, which affected all Christians including Catholicism.[3]

B. Purpose of research

In the meantime, numerous opinions and books have been published on whether to affirm or deny "tongue (s) phenomenon of the modern church” at home and abroad. In general, those who claim that “tongue (s)” experiences have a positive impact on their life of faith have found that “tongue (s) prayers” can make prayer long and passionate. However, some papers and minority opinions oppose “tongue (s)” for the following reasons: ① The New Testament's “tongue (s)” is a foreign language and people can recognize it. ② The "tongue (s) phenomenon of the modern church” is not on biblical evidence. In the midst of these two extremes, some argue that the "tongue (s) phenomenon of the modern church” does not have biblical grounds (or their biblical grounds are weak or difficult to discern), so it is not necessary for people to do prohibit “tongues” (γλῶσσα) because they are actually helpful to believers.

But the question of whether the "tongue (s) phenomenon of the modern church” is from the Holy Spirit or not might be known only to God. We will identify whether the "tongue (s) phenomenon of the modern church” is a positive or negative phenomenon, or a mixture of both. We will then see if it has a biblical basis. In particular, we will interpret the “tongue (s)” (γλῶσσα) in 1 Corinthians 14, which is the center of controversy. This interpretation can be divided into three theories; ① theories as “an unknown sound” ② theories as “foreign languages” and ③ theories that the two meanings are mixed. We will also provide a basis for how to view this phenomenon by analyzing previous studies by scholars.[4] If the “tongue (s)” of the modern church is the true “tongue (s)” of the Bible, we should look for it and ask for it, and those who have already received it should further develop, analyze the merits, and encourage other believers. If the modern church's “tongue (s)” is not based on Scripture, it must first be discerned whether it is from the Holy Spirit or not. It may also be a mixture of the Holy Spirit and other spirits. That is why the apostle John warns, "Do not believe in all spirits, but discern whether they are of God" (1 John 4: 1).

Nevertheless, the interpretation of “tongue (s)” (γλῶσσα) in the Bible is never easy but controversial. For the Bible leaves room for many different interpretations. In addition, it is difficult to distinguish between a foreign language and a kind of extatic utterence (an unknown tongue) because there are many cases in which each copy or translation is interpreted differently. Therefore, this paper first examines the historical, cultural, and socio-economic situation surrounding the Corinthian church, and examines the purpose of writing the apostle Paul's letter. Also, by comparing and examining the usage of “tongue (s)” (γλῶσσα) in the New Testament, we will analyze key texts including “tongue (s)” (γλῶσσα) in 1 Corinthians and identify related contexts to grasp and draw conclusions about Paul's point of view.   

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当我们根据圣经以神的知识来定义人类生活时，我们的工作本身就是与参与神已经建立的其他关系有关。劳作和闲暇的两部分方法是一个错误的观念，人们在反对上帝的时候就已经理性地想到了。劳动是上帝指定给人的才能。我们必须结合命令来思考要充实，征服和统治世界。劳动既是人才，又是知识，也是知识。劳动也与我们生活的总体目标有关。通过我们的工作，上帝正在对我们的知识施加影响力。换句话说，应该将其视为世界的一部分。根据《圣经》，可以看出，劳动本来是为上帝的美好目的而建立的制度，但人类却犯了罪，以歪曲这项工作的模式并摆脱其最初的目的。

作为基督徒，我们必须理解劳动是为了讨神喜悦并在神面前事奉他。这样，我们便参与了上帝所建立的良好“关系”，并享有快乐并使我们的工作高尚。这种快乐可以打破休闲和劳动的二分法，并给劳动本身带来极大的快乐。我们必须把世界的经济秩序变成神圣的原则。爱的浪潮将在那儿泛滥，永恒的河将流过历史的流。因此，使徒保罗告诉我们要努力取悦上帝并事奉他。与上帝同工就是进入上帝的国度。我们是否可以使生活场所焕然一新，与工作的正确决心有关。

聖書をもとに、神の召命という觀点で人間の生活を定義してみると、私たちが仕事するということ自体も、神が設定された他の関係に関与していることと関連がある。労働と余暇という二分法的な考察は、神を排除したまま、人間が理性的に考えて出した間違った考えである。労働は神が人間に定めてくださったタラントある。世の中に充満して征服して支配するようにコマンドと一緒に接続して考えなければならない。労働はタラントでもあり召命でもあり義務でもある。労働は、私たちの生活の全体の目的とも関連がある。私たちの労働を通じて神は彼造界に影響力を行使しているのだ。すなわち、世界經綸の一部とみるべきだろう。聖書に基づきみると、労働が元神の善を目的として造られた制度であったが、人間が墮落して、罪がこの労働の素顔を歪曲させ、最初の目的から外れようにしたことを知ることができる。

クリスチャンとして、私たちは、労働を神の前で神を喜ばせ、彼に仕えるためにすることを理解する。そうすることで、神が制定した善良な「関係」に参加して喜びを享受し、私たちの労働を高尚にするものである。これらの楽しみは余暇と労働という二分法を破ることができ、労働そのものに大きな喜びを持つことができるようにする。私たちは、この世界の経済秩序を聖書的原則に変えなければならない。そこには愛の波があふれることで定義の川が歴史の幹を変えながら高慢に流れる。だからパウロ使徒も、神を喜ばせ、彼に仕えるために働くように述べている。神とする労働は神の国に入るだろう。私たちの生活の場を榮華な桁にすることができるかどうかは、まさに私たちの労働を正しく認識することと関連があるのだ。

When we define human life from the standpoint of God's calling based on the Bible, our work itself is related to our participation in other established relationships. The dichotomous consideration of labor and leisure is a wrong idea that humans think of as reason without God. Work must be thought of in conjunction with the talents God has ordained for mankind, with the command to fill, conquer, and rule the world. Labor is both a talent, a calling, and a duty. Labor is also related to the overall purpose of our lives. Through our work, God is influencing the creation. In other words, it should be regarded as part of the economy. According to the Bible, labor was originally a system created for God's good purpose, but testimony is that humans have fallen, causing sin to distort the pattern of this work and free it from its original purpose.​

As Christians, we must understand labor as doing to please God and serve Him before God. By doing so, we participate in the good “relationship” established by God and enjoy joy and make our labor noble. This pleasure can break the dichotomy of leisure and labor and bring great joy to labor itself. We must turn the world's economic order into biblical principles. There will be a wave of love, and a river of justice will flow through the stream of history. So the apostle Paul is telling us to work to please God and serve him. Work with God is to enter the kingdom of God. Whether or not we can make our lives a glorious place has to do with the proper recognition of our work.

古代：西方哲学始于公元前600年的希腊。公元4-5世纪后期是古老的哲学。 ①阶段1：在公元前6世纪和5世纪探索自然，泰勒斯河的水，大力士的火势。②阶段2：古代学术研究的鼎盛时期集中在公元前5世纪后期的雅典。从Protagoras和Gorgias开始，人们关注的对象已经从自然转移到了人类。这是相对主义的立场，永远无法得到客观的答案。苏格拉底把人类的知识作为哲学的主题，其基本思想是“德是知”。柏拉图坚持思想的想法，他的门徒亚里士多德在接管大师的思想的同时建立了自己的哲学体系。 ③希腊化和罗马哲学：从亚里斯多德的死到远古时代（公元前4-5世纪）：塞浦路斯的氙气创造了禁欲主义，伊壁鸠鲁的乐趣和对呋喃的怀疑主义。他们以自己的力量寻求解脱，在后来的日子里，他们逐渐寻求超越人类的先验神灵并寻求救赎。 Pylon的哲学，Neoplaton的哲学是典型的。

中世纪：中世纪哲学基于基督教。 395年，需要将天主教理论作为一个国家建立起来的人们负责该理论。在新柏拉图的影响下，最伟大的年轻奥古斯丁确立了基督教哲学。中世纪哲学是经院哲学的代表。它是敎会附属学校的学者们建立的一种哲学，但是它从9世纪延伸到15世纪中叶，分为早期中期和晚期。 ①在9-13C初期，Anselmus说：“我相信知道”，并根据信기초澄清了自己的想法。 ②中期13C：托马斯·阿奎那（Thomas Aquinas）是学校哲学的第一人，他通过将亚里士多德（Aristotle）的哲学与教会的正统观念相结合，建立了一个伟大的体系。但是，信念和知识是匹配的信念有些动摇。 ③14-15年末：学堂哲学的衰落，奥康姆的威廉珍视经验知识，并承认基督的教义永远不能以知识为基础。这种将信仰和知识完全分离的主张意味着学术哲学的知识。文艺复兴时期：信仰和知识分离的要求导致了现代思想的自力更生，而没有沉迷于基督教。这是一个摆脱这个中世纪时代的过渡时期。从希腊哲学开始，坚持改革的马丁·路德和加尔文开始，马查瓦利（Machiavalley）和格罗蒂乌斯（Grotius）-这​​是现代自律之父。

现代性：现代哲学成立于17C。对自己的位置有信心并仅接受那些可以自己衡量的人是一种基本的人格。 ①合理论和经验论：以欧洲大陆为中心的理性主义哲学和以英国流行的经验主义哲学为中心，但两者处于相反的位置。 rational理性主义的奠基人笛卡尔（Descartes）相信人类的推理，如果我们从合理的确定性到确定性的合理化，我们就可以想到推理。 '我认为。因此，我认为，从我的存在开始，一个神的存在和一个物体的存在是由推理的信任决定的。推论的方法是常数（哺乳动物，心脏）>结论（马，心脏）ⓑ经验哲学强调经验在人类感知中所起的作用。培根坚持强调经验，坚持自助，并强调法律在自然研究中的重要性。归纳法是前提（狮子，幼崽和猴子，幼崽）<结论（哺乳动物，幼崽）②康德的批判哲学（19C）：康德试图超越理性主义和经验主义的理论。他承认经验主义理论，即没有经验就无法建立知觉，但是他对形式的要求太强了，因此他不能放弃对理性主义的同理心。康德说：“我们的看法是永远不要去看事物的世界本身，而不是事物的世界本身。”我们感知的对象仅限于现象界，但在物质世界中存在存在的空间。因此，他坚持认为，形而上学的建立之路是开放的，并认为可以从道德实践的角度来建立形而上学。他批评了我们的认知能力本身，并认为开辟了一种新的哲学方法，并将他的哲学称为批判哲学。 ③德国意识形态：皮希特从康德开始，试图建立一个统一的系统，认为它是超越当前系统和物质两个世界的绝对自我。Schelling提出了自我识别的绝对概念，这个概念存在于菲希特的绝对自我之外的一切事物的根源中，黑格尔认为，从Schelling的哲学出发，绝对不是自我识别，而是在历史中实现自我。黑格尔的哲学是通过基于理性的绝对自我展示来解释所有思想，并且可以说这是一种理论形式。

古代：西洋哲学は、BC 600年からギリシャで始まった。以後AD 4-5世紀までは、古代哲学である。 ①1期：BC 6-5世紀自然を対象に原質を探る、タレスの水、ヘラクレスの火②2期：BC 5世紀後半、アテネを中心とした古代哲學の全盛期である。関心の対象が自然の中で人間に進みおりプロタゴラスとゴルギアスから開始した。決して客観的な答えは得られない相對主義の立場である。ソクラテスは人間の靈魂を哲学のテーマにサムアトた根本思想は、「德は知」とのこと。プラトンは、idea思想を主張し、その弟子であるアリストテレスは、師の思想を受け継いながらも、独自の哲学体系を確立した。 ③ヘレニズム・ローマ時代の哲学：アリストテレス事後から古代末（BC 4-5世紀）まで：キプロスのゼノンが創始した禁欲的なストア派とエピクロスの快楽主義とピュロンの会議派がある。これら人間自身の力で安心イプミョンを求めたが、後期には徐々に人間以上の超越的な神を探して救いを得ようとした。ピロンの哲学、新プラトン哲学が代表的である。

中世：中世哲学は、キリスト教に基づいている。 395年國敎になってカトリック教会の敎理を確立する必要が生じた敎父が敎理を担当する。最大の敎父アウグスティヌスは、新プラトンの影響を受けながら、キリスト教的な哲学を確立。中世哲学はスコラ哲学が代表的。敎會附屬學校敎師が建てた哲学であるが、9世紀から15世紀半ばまで達し、初期中期後期に分け。 ①初期9-13C秒アンセルムスが代表的 '私は知るために信じる」とし信仰內容を基礎にしようと、自分の考えを明らかにした。 ②中期13C：トマス・アクィナスがアリストテレスの哲学を教会の正統見解と融合させ、大きなシステムを立てたスコラ哲学の1因子。しかし、信仰と知識の一致という確信は多少揺れる。 ③後期14-15：スコラ哲学の衰退期、オコムのウィリアム（William of Ockham）は、経験的な知識を重視して、キリストの教義は決して知識的に基礎ができないことを認める。このように、信仰と知識の完全な分離という主張は、スコラ哲学の崩壞を意味します。ルネサンス期：信仰と知識の分離を主張するようになると、キリスト教理恵拘碍受けず自有に考えたい近代精神が生ずる。このような中世的束縛から抜け出すための過渡的な時期である。ギリシャの哲学の復興に起動すると、宗教改革を主張したマーティン・ルーサー・やカルビン、国家を强大するためには手段方法を選ばなくてもされるというマキアバレー、近代自然法の父グロティウスなどがある。

近世：17Cに近代哲学が生ずる。人間自身の立場に自分を持ち、自ら納得できるだけを認定することを根本性格である。 ①合理論と經驗論：ヨーロッパ大陸を中心としたハプリロン的哲学イギリスで盛んに行われた経験論的哲学が中心や二つは対立的な位置。 ⓐハプリロンの創始者デカルトは、人間の理性を信賴し、我々は合理的に確実なことから確かなものと推理していくと眞理を認識することができると考えする。 「私は考える。したがって私は存在する」を皮切りに、神の存在は、物体の存在というのも推理によって確かな信頼により演繹されると考えする。演繹法は、内容上前提（哺乳動物、心臓）>結論（例えば、心臓）ⓑ経験論哲学は、人間の認識での経験というものが果たす役割を重視。ベーコンは、経験を重視し自然硏究をしなければならないと主張して、自然の研究で歸納法の重要性を強調したこと。帰納法は、前提（ライオン、カブとサル、子）<結論（哺乳動物、カブ）②カントの批判哲学（19C）：カントはハプリロンと経験論の對立を越えしようとした。彼の認識は経験せずに成立することができないという経験論の主張を認めたが、あまりにも强した形而上學的ニーズを持っており、ハプリロン哲学の共感を捨てることができなかった。カントは「私たちの認識は決して物事そのものの姿、物自體の世界を捕捉するものではない。私たちの認識の対象は、現象界に限定されることや物自體の世界に存在するの余地が残るもので、ここに形而上学が成立する長さ開かれたと主張しており、道徳的実践の立場から形而上学を立てることができると考えた。 「私たちの認識能力そのものを批判することで、哲学の新しい道が開けると考えて、自分の哲学を批判哲学と呼んだ。 ③ドイツイデオロギー：フィヒテはカントから出発し現象界と物自體という二元論を超え絶対自我ということを考えて、統一的なシステムを作成するした。そしてシェルリンはフィヒテの絶対自我を超え、すべてのものの根底に存在する、自己同一的な絶対者という概念に到達しており、ヘーゲルはセリング哲学から出発して、絶対者を自分の同一なものではなく、歴史の中で、自己を実現していくものと考えていた。ヘーゲル哲学は、異性を本質とする絶対者の自己展開によって、すべての思想を説明するもので理性主義的形而上學とすることができる。

Ancient: Western philosophy began in Greece from 600 BC. Later AD 4-5th century was an ancient philosophy. ① Stage 1: Exploring nature in the 6th and 5th centuries BC, the water of Thales and the fire of Heraclitus of Ephesus ② Stage 2: The heyday of ancient philosophy centered on Athens in the late 5th century BC. The object of interest has shifted from nature to humans, starting with Protagoras and Gorgias. It is the position of relativism that an objective solution can never be obtained. Socrates took the human soul as the subject of philosophy, and the fundamental idea is ‘virtue is knowledge’. Plato insisted on the idea of ​​Idea, and his disciple Aristotle established his own philosophical system while taking over the Master's ideas. ③ Hellenistic and Roman Philosophy: From Aristotle's death to ancient times (4th-5th century BC): There are the stoicism of the asceticism founded by Xenon of Cyprus, the pleasures of Epicurus and the skepticism of Furon. They sought relief with their own strength, and in the latter days, they gradually sought transcendental gods beyond humans and sought salvation. Pylon's philosophy and Neoplaton's philosophy are typical.

Middle Ages: Medieval philosophy is based on Christianity. In 395, the fathers who became the state religion and needed to establish the doctrine of the Catholic Church took over. Augustinus, the greatest Father, established Christian philosophy under the influence of the new Plato. The medieval philosophy is typical of the scholastic philosophy. It is a philosophy established by the teachers of the church, but it goes from the 9th century to the middle of the 15th century and is divided into the early middle and late stages. ① At the beginning of 9-13C, Anselmus said, “I believe to know” and clarified his thoughts to be based on the content of faith. ② Mid-term 13C: Thomas Aquinas was the first person in the scholastic philosophy, which established a great system by integrating Aristotle's philosophy with the orthodox view of the church. However, the conviction that faith and knowledge are consistent is somewhat shaken. ③ Late 14-15: The decline of the Scholastic philosophy, William of Ockham values ​​empirical knowledge and admits that Christ's doctrine can never be based on knowledge. This claim of complete separation of faith and knowledge meant the collapse of Scholastic philosophy. Renaissance: The claim to the separation of faith and knowledge led to the modern spirit of thinking freely, regardless of Christianity. The transitional period to escape from this medieval bondage began with the revival of Greek philosophy, Martin Luther and Calvin who insisted on the reformation, Machia Valley, who said that there is no need to choose a means to strengthen the country, and Grottius, the father of modern natural law.​

Modernity: Modern philosophy was established in 17C. The basic personality is to have confidence in the position of human beings and to admit only what they can understand for themselves. ① Rationalism and Empiricism: The rationalistic philosophy centered on the continent of Europe and the empirical philosophy prevalent in England are central, but the two are in opposition. Ⓐ The founder of rationalism, Descartes, believes in the trust of human reason, and that we can recognize truth if we reason from what is reasonably certain to what is certain. 'I think. Therefore, I believe that the existence of God and the existence of objects, starting with I exist, are deduced by reasoning with certain trust. Deduction law is based on the premise (mammal, heart)> Conclusion (horse, heart) ⓑ Empirical philosophy emphasizes the role played by experience in human perception. Bacon insisted on emphasizing experience and insisting on natural studies and emphasized the importance of induction in natural studies. The induction method is premise (lion, cub and monkey, young) <Conclusion (mammal, cub) ② Kant's philosophy of criticism (19C): Kant tries to overcome the confrontation between rationalism and empiricism. He acknowledged the empirical argument that perception cannot be established without experience, but he had too strong a metaphysical demand that he could not abandon the sympathy of rationalism. “Our perception is never to capture the image of the object itself, the world of material things. The object of our perception is that it is limited to the phenomenal world, but there is room for existence in the material world, and that it opens the way for metaphysics to be established. “By criticizing our cognitive ability itself, we think that a new way of philosophy opens, and we call our own philosophy the critique of criticism. ③ German ideology: Starting from Kant, Pihité attempted to create a unified system that considers the absolute ego beyond the dualism of the phenomenon and the material. And Schelling went beyond Pihité's absolute ego and arrived at the concept of self-identifying absolutes that exist at the base of everything, and Hegel began with Selling philosophy and thought that the absolutes were not self-identifying, but realizing self in history. .. Hegel's philosophy is to explain all thoughts by the self-development of the Absolute based on reason, and it can be called rational metaphysics.

布鲁诺·鲍尔（Bruno Bauer）坚称，在早期教会中，“早期基督教中的正教”和1934年出版的异端中几乎没有令人反感的异端。罗马教堂的风景被称为东正教，另一个没有得到关注的团体被称为异端。但是，他的主张犯了一些致命的错误。首先，鲍尔（Bauer）的论点是早期基督教不是教会统一的逻辑原因，这一说法是错误的。这是因为在罗马克莱门特，安提阿·伊格纳修斯和and难者贾斯汀中已经出现了对基督教统一性的理论认识。其次，由于传播者在罗马帝国中广泛传播，相对容易相互交流并维护社区网络，因此他们的教义社区并不宽松。第三，鲍尔坚称瓦伦丁主义的起源是基督教，不同于东正教。然而，在当时，瓦伦丁努斯虽然很小，但自认是东正教。因此，异端不是起源于教会，而是起源于信仰团体。第四，鲍尔（Bauer）犯下了一项罪行，即扭转罗马教会后来对无法找到权力或权威的各个年龄段的基督教社区的影响。

直到公元3C年，罗马教堂才开始对当时的其他教堂产生相当大的影响。第五，在正统信仰之前有几次异端的事实是没有历史依据的。总之，鲍尔的论点反映出强烈的意识形态，即异端是开放，轻松和性中立的，真实性是狭，的，教条的，面向家庭的和僵化的。考虑到作为统治者而继承的正统价值，以及作为统治者力量的物质的传统价值，它正在破坏正统的价值。从现代后现代主义的观点出发，鲍尔的论点似乎是非常合理的，后者提出了传统和真实真理，可以用作对它们的忠实工具。异端不是某种神学知识的受害者。显然，在建立正统思想的历史上，权力和政治斗争并非没有。但是，至少我们要保持的福音派信仰中的正统信仰是上帝赋予我们的恩典，是在一些肮脏的行为以及主的真仆人的劳动和牺牲中建立的。