explored and defined. In the next section of this paper I will address four different facets of the
ongoing discourse between these two theological sources that will shed light on the initial question
raised in the introduction regarding the possibility of an evangelical genitive theology. The first
two facets will focus on the intra-dialogue of theological development within a community while
the latter will emphasize the inter-dialogue that occurs between theological communities.
Scripture as the Primary Source
Determining one's orientation towards Scripture is at the crux of understanding the
hermeneutical principles one chooses to employ. Concerning biblical authority, evangelicals feel
honored to wear the label "people of the Word." Scripture is the established, unchanging Word of
God for humans and must serve as the moderator and principal voice for all theology that bares the
title "evangelical." Clark Pinnock states:
The Bible itself places real limits on the systematic work we can do. We cannot go beyond
the evidence. We have to respect the practical orientation of much of the text. We cannot
invent new data or eliminate any.
13
Along with serving as the prime director in the theological formation process, Scripture has the
foremost priority to critique the final product of any theological work regardless of its age or
establishment. Due to its authority, the Bible alone holds the privilege to transcend cultural
boundaries, thus applying to a wide variety of experiences and circumstances regardless of the
existing cultural factors.
12
E. Schussler Fiorenza, Bread Not Stone: The Challenge of Feminist Biblical Interpretation
(Boston: Beacon Press, 1984), p. x.
13
Clark Pinnock, "How I Use the Bible in Doing Theology," in The Use of the Bible in Theology:
Evangelical Options (Atlanta: John Knox, 1985), p. 28.