Amen. Oh, excuse me, I think that’s my quarter up next. And, uh, have you got a light?
Well … I certainly realize that a transcendent view of the bible as the Word of God is common among christians. But I’m torn on how to respond. On the one hand, sure, the human condition hasn’t changed enough to prevent even the most ancient documents from retaining relevance, and that’s just as true for the bible as it is for the qur’an, which makes the same claim of universal relevance. Kramer translated a set of Sumerian proverbs written on clay around 2700 BCE and excavated from the temple complex in Nippur. I’m too lazy to look up the exact translation right now, but it was akin to “Fear the king, and be terrified of the tax man.” The more things change …
On the other hand, I’m most interested in where the relevance no longer remains, because those are the places where we discover the most surprising things about our ancestors. Transcendent truths can be found everywhere in sacred texts; that’s what makes them transcendent. Local truths, though, well, that’s where the endless variety of the human experience can be found. The bible, and especially the Torah, was written by flat-earth geocentrists living in minor kingdoms subservient to larger, surrounding empires. Now, that’s no calumny, and it’s not intended as such. It was the condition of almost everyone in the region. It was an intimate part of living in the ancient near east. The bible, though, gives us a unique opportunity to follow a literary and religious tradition that developed within that world view, one that’s simply not available to us today. It’s unusual. It’s different. That’s what makes it exciting.
If you’ve read the conservative, evangelical, Peter Enns’ extremely accessible
(name removed by moderator)iration and Incarnation, you’ll understand why I don’t think there’s any contradiction between divine inspiration and fallible human authorship. I’m not saying I accept divine inspiration, merely that Enns does a very good job of showing how they are compatible, even in an extremely conservative theological setting like the Westminster Theological Seminary.
“The news must pay for itself.”
Hell of a thing when reporting the news stopped being seen as a public obligation in return for the use of public airwaves and started being seen as a profit center. Before I returned to academics, I was a research director for one of the major networks. Don’t miss it a bit. In fact, when I noticed my HDTV took computer (name removed by moderator)ut about six months ago, I decided I’d be ever so much happier with a second monitor instead and canceled my cable subscription. Haven’t watched television since.
Google is talking up abandoning China because of its restrictions on free speech and inquiry. Accepting censorship on its search engines was seen as contradictory to its corporate motto, “Don’t be evil.” There are secular evils, too.
In addition to religious ways of reading the bible, there are secular ways. The secular methods are still looking for truths, but different truths than those adherents search for in their sacred texts. Occasionally, those secular truths disrupt long-standing religious interpretations. Though understandably annoying, I think that’s a good thing for christian theology, as it serves to separate out the transcendent from the ephemeral, as is appropriate for a sacred text. The other side of the coin is far more bleak, however. If you’ve studied the early history and compilation of the bible, you’ve probably run into Mark Smith.
Perhaps because of its historical roots in theology, the field of Israelite religion (not to mention biblical studies generally) remains one that does not generate its own general theoretical contribution to the humanities or social sciences.
Mark S. Smith. The Early History of God: Yahweh and the Other Deities in Ancient Israel (Biblical Resource Series). (Wm. B. Eerdmans Publishing Company, 2002). Page FM26.
Unlike Google, we’re not able to close shop in China and set up elsewhere. The Israelite religions are an integral part of the fabric of the history of religion. They can’t be neglected without creating an enormous gap in the humanities. Yet that’s the current state of affairs. It’s possible to study them, but it’s not possible to do so without encountering tremendous resistance from the religious. That resistance results in unacceptable restrictions. In fact, a great deal of the appeal for me in Sumerology is the absence of apologists’ objections to studying the people as they really were. The closer one comes to first millennium west semitic cultures, the more the wind blows against careful examination, especially where it relates to ancient Israel itself.
I’ve gone overlong once again, but that comes from writing these responses a piece at a time while otherwise engaged. So, if I can keep this last aside within the character limit, I remain …
As ever, Jesse