“The (neo-orthodox) theologians stand before the Bible in the expectation that through preaching the words of the Bible will become the word of God as the Bible’s audience encounters them in the written witness to Jesus Christ. Barth is famous for the syollogism, ‘The Word written: the Word preached: the Word revealed.’ In other words the written words of the Bible become the word of God to the Church through the preaching of Jesus Christ. As the Bible engenders faith in Jesus Christ, it becomes the Word of God. Surely it is important to combine Word and Spirit to know God in Jesus Christ, but to restrict the revelation of the word of God to the human encounter with God in that preaching locates the Bible’s authority in the Christian’s experience of revelation, not in the Bible’s divine inspiration of that revelation. God’s Word is God’s Word whether or not it is recognized as such, just as a father and a mother are a child’s parents whether accepted or rejected by the child.
The neo-orthodox tend to distinguish between Jesus Christ as the Word of God and Scripture as a ‘witness’ to the Word of God. Barth grounded his dogmatic theology on an orthodox understanding of Jesus Christ as the embodiment of God and of God’s purpose for humankind, but regrettably not on the whole Bible, which he did not regard as inerrant. According to neo-orthodox theology, biblical statements that do not contribute to the witness to Jesus Christ are not necessarily true. This position is unstable because it exalts Christ by depreciating the text that bears witness to His exaltation. In other words according to the neo-orthodox, one hears the Word of God in the Bible as one hears music on a scratched record. In this way they tend to set up the canon of the message of Jesus Christ (i.e.– The music) as more valuable then the whole canon of Scripture (i.e. — the record); a canon within the canon. This dichotomy creates an unstable theology — evangelical and unorthodox regarding the authority of all of Scripture. A canon-within-a-canon theology ultimately places authority in the audience.”
An Old Testament Theology — pg. 75-76
A small beef with Waltke, in this otherwise fine quote, is his giving in to feminist theology as seen in his usage of “humankind,” as opposed to “mankind.”