Read an article on hermeneutics that essentially described modernism as the objective pursuit of facts, which when gathered would represent 'truth.' One common thread of postmodernism was identified as "an attempt to undo the damage associated with the 'modern'."(Loren Wilkinson "Hermeneutics & the Postmodern Reaction Against 'Truth'"Act of Bible Reading, 116). Wilkinson summarizes the Postmodern Hermeneutic in 2 points. "1. The modern project has erred by searching for absolute, objective knowledge that is accessible through a precisely definable method. 2. We need to recognize that understanding is tentative, personal, subjective and ad hoc. . . . Knowledge is a way of coping, a kind of conversation; nothing more." (133-34)
But postmodernism leads ultimately to a diverse understanding of any single text based solely on the interpreter. This is not satisfactory. Texts do not have diverse meanings. What they do possess is the power to change the interpreter when the text becomes the speech of the interpreter.
In other words, the modern attempt to seek the 'objective' truth through the pursuit of fact erred in making this truth separate from the individual. The postmodern errs in its attempt is to make the truth only that of the individual. The true interpretation of a text is neither objective nor individualistic, rather it is the text lived out in conversation. In other words, when the text becomes part of the individual so that the individual is shaped by the text, then hermeneutic has happened.
Showing posts with label Interpretation. Show all posts
Showing posts with label Interpretation. Show all posts
Sunday, August 19, 2012
Sunday, August 5, 2012
BBI Part Six
For those of you not among my Facebook followers, I will start by reposting a quotation in a book chapter that got me thinking about Part Six. "The antisupernaturalist rationalism that sprang from the deism of the Enlightenment and the pantheism of the Romantic movement had combined with evolutionary euphoria to produce among the professionals a kind of theology that effectively denied the faith of the Bible and the creeds on basics like the Trinity, the incarnation, the atonement, . . ." J.I.Packer, "Theology & Bible Reading" in The Act of Bible Reading, Paternoster Press, 1996, 72. Packer's conclusion is worth including: "There can be much spiritual understanding where there is little or no technical theological education. Anyone who reads and rereads the Bible carefully and prayerfully, asking to be taught by God the Holy Spirit about knowing God through our Lord Jesus Christ, will do well; our faithful God will see to that. These pages of mine are simply making the marginal comment that some knowledge of and commitment to theology may well help such a Bible student do even better." (87).
Following Part Five: Share, Part Six is a bit more difficult, Continue Learning.
I feel that my educational experience permits the following statement, "Biblical Interpretation is not Mathematics." In mathematics a series of numbers used in a formula will always provide the same answer when kept according to mathematical theorems, i.e. 6 + 2 = 2 + 6. There is a constancy and a stability in mathematical studies that permits postulating conclusions, theorems, and corollaries. Biblical Interpretation, despite the influence of "antisupernaturalist rationalism" and/or "evolutionary euphoria" and the efforts of a multitude of scholars working in the modern period is not constant. The assessment of a "living canon" presupposes that each encounter with the biblical text produces a new, if not clearly distinct, event. Since humans are most familiar with interacting with other, living, humans an analogy might be in order despite its inherent limitations. Two individuals, friends in college, sharing experiences and retreats and teaching, do not see each other for five years. They encounter one another, now married, one with kids, the other with none. This second encounter with a living human will be new, if not clearly distinct, in the way that they relate although there will be some familiarity. Why the newness? Because each has a different frame of reference for the encounter!
Likewise, each repetitive encounter with a text will bring new, and distinct, events. Take for instance a short reading, Paul's letter to Philemon. Read it once. Read it twice, Read it twenty times. What will happen through each reading? Each reading will have a decreasing return on familiarity and perceived newness. After the 20th reading, take a moment to read a brief introductory article on the letter in a good Bible Dictionary. Now read Philemon for a twenty-first time. What just happened? Something has made the 21st reading distinct from the 20th reading. Even though after 20 readings the reader is familiar enough with the text that the changes of a 21st reading are minimal, there is an actual increase in perceived newness. What causes the change? It is the new perspective brought to the text by an outside experience.
Similarly, read Psalm 51. Read it again and again. If you are unfortunate enough to have a really, really, I mean REALLY, BIG life failure (Preferably not one that results in prison or divorce court), read Psalm 51 another time. What has happened? The living text has come powerfully alive!
So, BBI Part Six: Continue Learning is crucial to biblical interpretation. The Bible is not a mathematics table that one can memorize and then "spew, heave, retch" (you get the picture) when called upon from a static database that never changes. Instead, the Bible is a living document that grabs one by the throat and raises up to one's toes until the uncommitted victim succumbs to its authority or is cast aside unwilling to engage the potentiality of the Bible's power (envision Darth Vader, Episode 4, with the crewman of Princess Leia's starship).
Continue learning and bringing your newfound knowledge back to the task of biblical interpretation.
Following Part Five: Share, Part Six is a bit more difficult, Continue Learning.
I feel that my educational experience permits the following statement, "Biblical Interpretation is not Mathematics." In mathematics a series of numbers used in a formula will always provide the same answer when kept according to mathematical theorems, i.e. 6 + 2 = 2 + 6. There is a constancy and a stability in mathematical studies that permits postulating conclusions, theorems, and corollaries. Biblical Interpretation, despite the influence of "antisupernaturalist rationalism" and/or "evolutionary euphoria" and the efforts of a multitude of scholars working in the modern period is not constant. The assessment of a "living canon" presupposes that each encounter with the biblical text produces a new, if not clearly distinct, event. Since humans are most familiar with interacting with other, living, humans an analogy might be in order despite its inherent limitations. Two individuals, friends in college, sharing experiences and retreats and teaching, do not see each other for five years. They encounter one another, now married, one with kids, the other with none. This second encounter with a living human will be new, if not clearly distinct, in the way that they relate although there will be some familiarity. Why the newness? Because each has a different frame of reference for the encounter!
Likewise, each repetitive encounter with a text will bring new, and distinct, events. Take for instance a short reading, Paul's letter to Philemon. Read it once. Read it twice, Read it twenty times. What will happen through each reading? Each reading will have a decreasing return on familiarity and perceived newness. After the 20th reading, take a moment to read a brief introductory article on the letter in a good Bible Dictionary. Now read Philemon for a twenty-first time. What just happened? Something has made the 21st reading distinct from the 20th reading. Even though after 20 readings the reader is familiar enough with the text that the changes of a 21st reading are minimal, there is an actual increase in perceived newness. What causes the change? It is the new perspective brought to the text by an outside experience.
Similarly, read Psalm 51. Read it again and again. If you are unfortunate enough to have a really, really, I mean REALLY, BIG life failure (Preferably not one that results in prison or divorce court), read Psalm 51 another time. What has happened? The living text has come powerfully alive!
So, BBI Part Six: Continue Learning is crucial to biblical interpretation. The Bible is not a mathematics table that one can memorize and then "spew, heave, retch" (you get the picture) when called upon from a static database that never changes. Instead, the Bible is a living document that grabs one by the throat and raises up to one's toes until the uncommitted victim succumbs to its authority or is cast aside unwilling to engage the potentiality of the Bible's power (envision Darth Vader, Episode 4, with the crewman of Princess Leia's starship).
Continue learning and bringing your newfound knowledge back to the task of biblical interpretation.
Wednesday, July 18, 2012
BBI Part Five
Having finished reading, asking questions, reading again and seeking answers the question remains, "what next?" The next part is fairly simple . . .
BBI Part Five: Share
Biblical interpretation is not a solo adventure. The Bible is a community text and its interpretation is no less a part of the community. Having read the text and found solutions to some of the questions, the next step is to begin to share with others what you are beginning to "sense" the text to mean. Interpretation that is shared can be challenged and challenge is good for several reasons. The first reason is that sharing forces the interpreter to voice the thoughts that are germinating in the brain cells. This becomes the first part of interpretation, actually voicing the interaction between human and text.
A second reason is that interpretations that may need information to clarify can enter that process. Often times an initial "sense" of the text withers when brought to a shared light. The interpreter is faced with actually assessing the validity of their own interpretation. While others may disagree with this opportunity, not every interpretation of the Bible can be called biblical. This often has to due with the process of finding interpretations that are not at odds with the larger text. It is far too easy to remove a passage from the larger context and identify an interpretation that is at odds when seen in the larger context.
Finally, it is necessary for North American readers to realize that the Bible and biblical interpretation have a history that is more than a few centuries old. The interpretations from the 5th century shape the interpretations of the 15th century. These interpretations shape, whether recognized or not, those of the 21st century. Seldom is an interpretation novel. What becomes novel is the way that the interpretation takes life in the particular interpreter. But that is for another part.
BBI Part Five: Share
Biblical interpretation is not a solo adventure. The Bible is a community text and its interpretation is no less a part of the community. Having read the text and found solutions to some of the questions, the next step is to begin to share with others what you are beginning to "sense" the text to mean. Interpretation that is shared can be challenged and challenge is good for several reasons. The first reason is that sharing forces the interpreter to voice the thoughts that are germinating in the brain cells. This becomes the first part of interpretation, actually voicing the interaction between human and text.
A second reason is that interpretations that may need information to clarify can enter that process. Often times an initial "sense" of the text withers when brought to a shared light. The interpreter is faced with actually assessing the validity of their own interpretation. While others may disagree with this opportunity, not every interpretation of the Bible can be called biblical. This often has to due with the process of finding interpretations that are not at odds with the larger text. It is far too easy to remove a passage from the larger context and identify an interpretation that is at odds when seen in the larger context.
Finally, it is necessary for North American readers to realize that the Bible and biblical interpretation have a history that is more than a few centuries old. The interpretations from the 5th century shape the interpretations of the 15th century. These interpretations shape, whether recognized or not, those of the 21st century. Seldom is an interpretation novel. What becomes novel is the way that the interpretation takes life in the particular interpreter. But that is for another part.
Tuesday, July 10, 2012
BBI Part Four
Some of the followers of this blog may be getting a bit antsy about ever getting to the "meaning" of the interpretive process. Read, ask questions, read again? What kind of interpretation is this?
BBI Part Four: Look For Answers
Having now accomplished the task of identifying critical questions to understanding the text in question, it is time to move into the "research" mode. Research is defined as "the systematic investigation into and study of materials and sources in order to establish facts and reach new conclusions." (Apple Dictionary 2.1.3) The questions that remain need to be answered and research is the first step toward obtaining relevant and accurate information.
The first course of action is to try to distinguish or categorize the questions into various groups. These might be 'historical' questions that try to find out specific information, e.g. how long is a cubit. There might be other questions, depending on the text chosen, that ask about where the writer got the information or why one passage doesn't seem to coordinate with another passage you know, e.g. the books of Kings and Chronicles. Other questions will be of a devotional nature and will take reflection and meditation to discover an answer.
Begin by finding answers to the historical questions as they serve as a basis for biblical interpretation. If you need to know a name, check out a 'biblical names' source, if it is a city try a biblical atlas. Find out as much of the factual details you can since a wrong presupposition here, e.g. Jerusalem is south of Bethlehem, will lead you astray for many years to come. It should be noted that there is often disagreement about where a city might be located or what a name might mean, but the majority of historical questions are relatively easily answered.
The second type of questions mentioned are more difficulty. For questions of this sort, you probably are going to need to read what other people have said about the passage under consideration. The unreliable source is usually fond on the internet. This does not mean that every internet source is erroneous, but many are not judicial in expressing their opinions fairly in light of opposing opinions. The normal place to look is a book or electronic resource you might actually have to pay money for! The free sites are free for a reason. Matthew Henry commentary was written in the late 1700s and is not noted for provided recent opinions on the text. While it might be suitable for the next set of questions it is not suitable here. Commentary series vary and hardcover ones normally outperform paperback ones (it may have to do with the investment of the publisher to print good information). This is a more difficult section because only time and repeated attempts will help you discover where you can find good, reliable information.
Finally, devotional questions. Some of you may be thinking: "this guy is finally getting spiritual!!!" The point is not that I am finally getting spiritual, but I am providing stages for developing and attuning the spirit and mind!!! Far too many 'spiritual' interpretations have proven false when the information they were based on was found to be invalid!!! One need only look at various translations of 1 Cor 7.1 and how they punctuate the second half of the verse. Since Jesus once said "I am the way the truth and the life" it might be useful to base any understanding of Jesus on truth rather than folly, or on fact rather than rumor. (Readers will be glad to note that I did not include a non sequitur just to create a list of three comparatives.)
Having established that devotional questions should be answered later rather than sooner, these devotional questions are a great time to begin journaling and writing down further questions that serve to clarify the direction of spiritual inquiry. This will require more of that which you thought the others required: time. To answer devotional questions, one may even need to communicate with other believers and ask them questions to find answers consistent with the Spirit of God's direction.
Once the questions have been answered, it is on to Part Five!
BBI Part Four: Look For Answers
Having now accomplished the task of identifying critical questions to understanding the text in question, it is time to move into the "research" mode. Research is defined as "the systematic investigation into and study of materials and sources in order to establish facts and reach new conclusions." (Apple Dictionary 2.1.3) The questions that remain need to be answered and research is the first step toward obtaining relevant and accurate information.
The first course of action is to try to distinguish or categorize the questions into various groups. These might be 'historical' questions that try to find out specific information, e.g. how long is a cubit. There might be other questions, depending on the text chosen, that ask about where the writer got the information or why one passage doesn't seem to coordinate with another passage you know, e.g. the books of Kings and Chronicles. Other questions will be of a devotional nature and will take reflection and meditation to discover an answer.
Begin by finding answers to the historical questions as they serve as a basis for biblical interpretation. If you need to know a name, check out a 'biblical names' source, if it is a city try a biblical atlas. Find out as much of the factual details you can since a wrong presupposition here, e.g. Jerusalem is south of Bethlehem, will lead you astray for many years to come. It should be noted that there is often disagreement about where a city might be located or what a name might mean, but the majority of historical questions are relatively easily answered.
The second type of questions mentioned are more difficulty. For questions of this sort, you probably are going to need to read what other people have said about the passage under consideration. The unreliable source is usually fond on the internet. This does not mean that every internet source is erroneous, but many are not judicial in expressing their opinions fairly in light of opposing opinions. The normal place to look is a book or electronic resource you might actually have to pay money for! The free sites are free for a reason. Matthew Henry commentary was written in the late 1700s and is not noted for provided recent opinions on the text. While it might be suitable for the next set of questions it is not suitable here. Commentary series vary and hardcover ones normally outperform paperback ones (it may have to do with the investment of the publisher to print good information). This is a more difficult section because only time and repeated attempts will help you discover where you can find good, reliable information.
Finally, devotional questions. Some of you may be thinking: "this guy is finally getting spiritual!!!" The point is not that I am finally getting spiritual, but I am providing stages for developing and attuning the spirit and mind!!! Far too many 'spiritual' interpretations have proven false when the information they were based on was found to be invalid!!! One need only look at various translations of 1 Cor 7.1 and how they punctuate the second half of the verse. Since Jesus once said "I am the way the truth and the life" it might be useful to base any understanding of Jesus on truth rather than folly, or on fact rather than rumor. (Readers will be glad to note that I did not include a non sequitur just to create a list of three comparatives.)
Having established that devotional questions should be answered later rather than sooner, these devotional questions are a great time to begin journaling and writing down further questions that serve to clarify the direction of spiritual inquiry. This will require more of that which you thought the others required: time. To answer devotional questions, one may even need to communicate with other believers and ask them questions to find answers consistent with the Spirit of God's direction.
Once the questions have been answered, it is on to Part Five!
Monday, July 2, 2012
BBI Part Three
Now that the biblical interpreter has asked a series of questions, what next? The logical solution is to begin to research and find answers for those questions. This response is typical and EVENTUALLY necessary, but still premature.
BBI Part Three: Read Again
The third step in interpreting the Bible would be to read the passage again now that you have some questions. The first read introduces you to the text, the second part introduces questions that illuminate the areas where further understanding is necessary prior to interpretation. The third part, re-reading is a necessary element since it will clarify the questions, or in the language of BBQ Pitmasters that I have enjoyed viewing recently "render the fat," getting rid of some unnecessary elements and infusing the other questions with more meaning/flavor!
This third part is the element that determines which questions are crucial to the interpretive process and which are merely peripheral questions that may be simple rabbit chases. Since the goal is to interpret the text and not to chase rabbits the inclusion/ignorance of this part is crucial to the final product.
How then should one read? I suggest the descriptor: carefully. What does this mean? The word has two avenues of understanding and both should be heeded. First, carefully implies to make sure of avoiding potential danger. Rabbit chases are replete with potential danger. The opportunity exists for heads to be bumped on low hanging limbs, clothes to be snagged, torn or shredded by thorns, branches, and wires, and for the object of the chase to be lost and other more appealing avenues pursued that have no relationship to the primary concern, the text itself.
Second, carefully implies to be done with attention. Attention must be given to clues, to implications, to prior perceptions of the text, and even to what tradition might inform regarding the text. The lack of attention to the details of the text and its interpretive world leads to the hubris of "original thought" when very little is actually original regarding biblical interpretations.
Having read with questions in mind, part 3b is to identify the questions worth pursuing in the interpretive process. This will lead to part four.
BBI Part Three: Read Again
The third step in interpreting the Bible would be to read the passage again now that you have some questions. The first read introduces you to the text, the second part introduces questions that illuminate the areas where further understanding is necessary prior to interpretation. The third part, re-reading is a necessary element since it will clarify the questions, or in the language of BBQ Pitmasters that I have enjoyed viewing recently "render the fat," getting rid of some unnecessary elements and infusing the other questions with more meaning/flavor!
This third part is the element that determines which questions are crucial to the interpretive process and which are merely peripheral questions that may be simple rabbit chases. Since the goal is to interpret the text and not to chase rabbits the inclusion/ignorance of this part is crucial to the final product.
How then should one read? I suggest the descriptor: carefully. What does this mean? The word has two avenues of understanding and both should be heeded. First, carefully implies to make sure of avoiding potential danger. Rabbit chases are replete with potential danger. The opportunity exists for heads to be bumped on low hanging limbs, clothes to be snagged, torn or shredded by thorns, branches, and wires, and for the object of the chase to be lost and other more appealing avenues pursued that have no relationship to the primary concern, the text itself.
Second, carefully implies to be done with attention. Attention must be given to clues, to implications, to prior perceptions of the text, and even to what tradition might inform regarding the text. The lack of attention to the details of the text and its interpretive world leads to the hubris of "original thought" when very little is actually original regarding biblical interpretations.
Having read with questions in mind, part 3b is to identify the questions worth pursuing in the interpretive process. This will lead to part four.
Thursday, June 28, 2012
BBI Part Two
What happens after a person reads the biblical text? That is a great question. There is normally some sort of response: prayerful repentance or prayerful praise. However, when pursuing the scripture as something to understand the normal response is a series of questions; some appropriate, some not; some good, some not.
Part Two: Ask Questions
When I said above that some questions were not appropriate or not good, the decision is based on whether the question seeks to divert attention from the text itself or to short circuit the painful work of study by jumping to a conclusion based merely on the immediate reaction. Neither of these count for the work of biblical interpretation.
Biblical interpretation does take work and the second part (remember the parts make a whole and leaving one out results in a half eaten donut hole) is to ask, or if you prefer to voice, the questions that the first part, reading, invokes. These questions normally begin with what or how, even why or when, and often in the midst of narrative who or when. The worst question of all to ask at this moment is the meaning question, "what does this passage MEAN?" because that question short circuits the interpretive process. Meaning is derived from context, both context within the Bible and the context of the reader.
I will assume that most of the nine regular followers to this blog are western hemisphere, north american, college educated and drive a car. This last has nothing to do with the text but allowed me to end the sentence. If one is not western hemisphere, north american, college educated, or able to drive or even own a car then the context for understanding and finding meaning of the text will vary radically. However, I prefer to deal with the text's context rather than that of the reader so I will stick to that area.
I recommend starting the questions with "What does this text say about God?" and "What does this text say about humanity?" I also try to avoid questions that lead to yes/no responses since little thinking takes place in that case, don't you agree? Therefore, avoid the starting the question with a verb, especially "am/is/are/was/were" Ask meaningful questions about the text, or about objects in the reading that you simply don't understand. One can attend a lecture on quantum physics and come away with much or little based simply on an understanding of the vocabulary used. If you don't know what a word means as it is used in the Bible, phrase it as a question.
Review:
Part One: Read
Part Two: Ask Questions
It starts to get more difficult soon, so try to master the first two parts quickly!!!
Part Two: Ask Questions
When I said above that some questions were not appropriate or not good, the decision is based on whether the question seeks to divert attention from the text itself or to short circuit the painful work of study by jumping to a conclusion based merely on the immediate reaction. Neither of these count for the work of biblical interpretation.
Biblical interpretation does take work and the second part (remember the parts make a whole and leaving one out results in a half eaten donut hole) is to ask, or if you prefer to voice, the questions that the first part, reading, invokes. These questions normally begin with what or how, even why or when, and often in the midst of narrative who or when. The worst question of all to ask at this moment is the meaning question, "what does this passage MEAN?" because that question short circuits the interpretive process. Meaning is derived from context, both context within the Bible and the context of the reader.
I will assume that most of the nine regular followers to this blog are western hemisphere, north american, college educated and drive a car. This last has nothing to do with the text but allowed me to end the sentence. If one is not western hemisphere, north american, college educated, or able to drive or even own a car then the context for understanding and finding meaning of the text will vary radically. However, I prefer to deal with the text's context rather than that of the reader so I will stick to that area.
I recommend starting the questions with "What does this text say about God?" and "What does this text say about humanity?" I also try to avoid questions that lead to yes/no responses since little thinking takes place in that case, don't you agree? Therefore, avoid the starting the question with a verb, especially "am/is/are/was/were" Ask meaningful questions about the text, or about objects in the reading that you simply don't understand. One can attend a lecture on quantum physics and come away with much or little based simply on an understanding of the vocabulary used. If you don't know what a word means as it is used in the Bible, phrase it as a question.
Review:
Part One: Read
Part Two: Ask Questions
It starts to get more difficult soon, so try to master the first two parts quickly!!!
Wednesday, June 27, 2012
BBI part One
Starting a new thread today: Basics of Biblical Interpretation. Although most other writers call it Bible Interpretation, I prefer biblical interpretation. Bible is a noun so either they mean the Bible interprets or interpretation of the Bible. Biblical is the adjective so it describes what kind of interpretation will be pursued. On to part one. . .
Part One: This could also be called stage one, step one, rule one, guideline one, but I will go with Part one, as in there is no whole without all the parts. Part One: READ
When I say "read" I find it interesting that self proclaimed students of the Bible will propose to study the Bible by reading a single verse or even clause. They will start with Genesis 1:1, "In the beginning God created the heavens and the earth" (NAS95) and stop reading. They will then study the prepositional phrase, "in the beginning" and try to determine what that might mean. It is no wonder (satire moment) that Twitter has become so popular with the modern world. All that needs to be said can be said in 140 characters or less!!!!! (more satire).
These same individuals will sit through an entire movie, or even 6 Star Wars Episodes or 8 Potter episodes at a single time, but when asked to "read the Bible" they will stop after a mere 10 words in the English language (also in the LXX if one counts the articles, 7 in the Hebrew).
So when I say "read" that is what I mean! Read, read, read and read until you have read (past tense sounds like dead which never rhymes with read in the present). Read again until you have nearly memorized what comes before, after, and even in the middle. Read again and again.
The failure of this culture to value reading is demonstrated by the host of video productions released nearly every weekend. The overproduction of reading materials (including blogs) leads to a devaluing of the reading experience. Quora tells me that in 2007 27% of Americans did not read a single book and 27% read more than 15 books. The mean was 6.5 books in a year!!!!! http://www.quora.com/How-many-books-does-the-average-American-read-per-year
So, what is the first part for biblical interpretation, it is reading. See Spot run!
Part One: This could also be called stage one, step one, rule one, guideline one, but I will go with Part one, as in there is no whole without all the parts. Part One: READ
When I say "read" I find it interesting that self proclaimed students of the Bible will propose to study the Bible by reading a single verse or even clause. They will start with Genesis 1:1, "In the beginning God created the heavens and the earth" (NAS95) and stop reading. They will then study the prepositional phrase, "in the beginning" and try to determine what that might mean. It is no wonder (satire moment) that Twitter has become so popular with the modern world. All that needs to be said can be said in 140 characters or less!!!!! (more satire).
These same individuals will sit through an entire movie, or even 6 Star Wars Episodes or 8 Potter episodes at a single time, but when asked to "read the Bible" they will stop after a mere 10 words in the English language (also in the LXX if one counts the articles, 7 in the Hebrew).
So when I say "read" that is what I mean! Read, read, read and read until you have read (past tense sounds like dead which never rhymes with read in the present). Read again until you have nearly memorized what comes before, after, and even in the middle. Read again and again.
The failure of this culture to value reading is demonstrated by the host of video productions released nearly every weekend. The overproduction of reading materials (including blogs) leads to a devaluing of the reading experience. Quora tells me that in 2007 27% of Americans did not read a single book and 27% read more than 15 books. The mean was 6.5 books in a year!!!!! http://www.quora.com/How-many-books-does-the-average-American-read-per-year
So, what is the first part for biblical interpretation, it is reading. See Spot run!
Wednesday, May 9, 2012
Separating Fact from Fiction (or bad breaks in the text)
After a student of the Bible has spent enough time studying or reading the larger story, or strays from whichever translation acts as his/her Textus Receptus, they uncover the reality that there are some really bad breaks in the Bible. This phrase does not refer to individuals who had something bad happen to them, like Adonijah (I deserve to be king because of my name) who chose Joab over Benaiah as his sergeant-at-arms or even Shimei who lost his life because of two servants.
The phrase refers to places where we stop reading one section of the text because someone has decided to place a break in the text, perhaps even inserting a title or description of what is to follow. This happens in Romans 8 that is an explanation of Paul's Thanks statement at the end of 7 or in Romans 7.1 that is a continuation of Paul's second point in 6.
The bad break in John under discussion today comes in 20.29/30. Most of the time John 20:30-31 are separated as a "conclusion" to the book. However, what if these verses are a conclusion to Jesus' words in 20:29? In that case Jesus' beatitude "Blessed are the ones believing but not seeing!" is an invitation to the gospel's audience who have heard, but not seen the signs, "These signs have been written so that" in my words, "you might be one of those believing but not seeing." In a more anecdotal phrase, All this stuff you've just heard about has been told for one reason and one reason only, so that you can believe.
The question becomes how does John 21 fit? One way it fits is the use of "after these things Jesus" as it appeared in 3.22, 5.14, 6.1, and 7.1. The phrase "after these things" also links directly back to the discussion in 13.7 with Peter over the washing of his feet.
So, how should 20:30-31 be read? Should it be read as a first conclusion to an earlier edition of the Gospel with no reference to the rest of John 20? Or is it possible to actually read it without any break between 29 and 30?
The real question is how many other passages in the Bible are crippled because of a bad break?
The phrase refers to places where we stop reading one section of the text because someone has decided to place a break in the text, perhaps even inserting a title or description of what is to follow. This happens in Romans 8 that is an explanation of Paul's Thanks statement at the end of 7 or in Romans 7.1 that is a continuation of Paul's second point in 6.
The bad break in John under discussion today comes in 20.29/30. Most of the time John 20:30-31 are separated as a "conclusion" to the book. However, what if these verses are a conclusion to Jesus' words in 20:29? In that case Jesus' beatitude "Blessed are the ones believing but not seeing!" is an invitation to the gospel's audience who have heard, but not seen the signs, "These signs have been written so that" in my words, "you might be one of those believing but not seeing." In a more anecdotal phrase, All this stuff you've just heard about has been told for one reason and one reason only, so that you can believe.
The question becomes how does John 21 fit? One way it fits is the use of "after these things Jesus" as it appeared in 3.22, 5.14, 6.1, and 7.1. The phrase "after these things" also links directly back to the discussion in 13.7 with Peter over the washing of his feet.
So, how should 20:30-31 be read? Should it be read as a first conclusion to an earlier edition of the Gospel with no reference to the rest of John 20? Or is it possible to actually read it without any break between 29 and 30?
The real question is how many other passages in the Bible are crippled because of a bad break?
Thursday, April 7, 2011
Colossians
Just the other day, my notorious colleague James Bryan Smith, asked me a question about Colossians 2, and started me thinking. So I thought I would ramble about my synaptic patterns for a moment or two.
So, Col 2:8 says "Watch out lest you become a captive" and proceeds to list several possibilities for enslavement. The KJV starts 2:9 with "For in him dwelleth all the fulness . . .", a famous trinitarian statement.
The issue is that it is so easy to take the trinitarian and Christological statement in 2:9-14 and discuss what it has to say about Jesus in the Godhead, etc. However, then we have separated it from Scripture. 2:9 serves as a "because" statement to explain the 2:8 statement. "Watch out . . . because . . ." The entire rhetorical purpose of 2:9-14 is to help the audience understand why they shouldn't become captives. It describes who Christ is, who they are, and what God has done for them, including canceling the certificate of debt that would lead one into slavery!
My random thoughts lead me to the conclusion: Don't forget who you are and how you got there, or else you are likely to end up back where you started!!! In Christ we are NEW. So if we are NEW and dead to the old way, why go back to it??
My comments have to do with the way in which we separate Scripture from itself in order to serve our own agendas, rather than recognizing Scripture as "canon" and allow it to speak for itself. Then we take the Scripture and say "here is what it means" because that is what the words say.
So, Col 2:8 says "Watch out lest you become a captive" and proceeds to list several possibilities for enslavement. The KJV starts 2:9 with "For in him dwelleth all the fulness . . .", a famous trinitarian statement.
The issue is that it is so easy to take the trinitarian and Christological statement in 2:9-14 and discuss what it has to say about Jesus in the Godhead, etc. However, then we have separated it from Scripture. 2:9 serves as a "because" statement to explain the 2:8 statement. "Watch out . . . because . . ." The entire rhetorical purpose of 2:9-14 is to help the audience understand why they shouldn't become captives. It describes who Christ is, who they are, and what God has done for them, including canceling the certificate of debt that would lead one into slavery!
My random thoughts lead me to the conclusion: Don't forget who you are and how you got there, or else you are likely to end up back where you started!!! In Christ we are NEW. So if we are NEW and dead to the old way, why go back to it??
Saturday, August 14, 2010
the Irresistable revolution (or some such title)
My son has been reading Shayne Claiborne and bouncing ideas off of me and his own facebook cronies. What I find interesting is that the challenge of Claiborne and many of his ilk are not directed toward the biblical text, but toward how individuals have appropriated the biblical text in their lives and proclaim their practice as the "christian" way.
For the historically minded (that includes recent and Old Testament history), one is not surprised at the critique Claiborne provides. The fault is not his. Throughout ancient and recent history voices (should I call them prophetic?) have uttered the same challenge to their generation's appropriation of the biblical text (even before it was 'biblical').
But what Claiborne (at least from my son's account of him to me) and others fail to deal with is that the issue is not the biblical text, or even the salvation stance of those they criticize. The critical issue is an exploration of the interpretation of the biblical text. Until we begin to examine how we (I, you, others who do so) interpret the text and have a transparent conversation, there will be little change.
Unfortunately, the ones criticized by Claiborne don't pause to think about the how or why of interpretation. They are not challenged by the leaders of their congregations to think, but rather to act; as if acting correctly makes one correct.
Start considering that we are part of a long history of humanity who has attempted to interpret the message of God and that we are far more prone to get it wrong than to get it right. Then we might assume we have something to learn rather than act as if we have it all together.
Friday, March 26, 2010
Giving Thanks
Today in Philippians we began with the question, "What is Philippians about?" Based on our discussion on Wednesday, the "correct" answer for today was not "joy", "Epaphroditus" or "Timothy" but to model a relationship that should be emulated. As we moved through the prayer section it became obvious that we too quickly skip over important information to get to the "hot topic" area. Paul begins with the word "Eucharistw", I give thanks. As Maundy Thursday fast approaches, it is important to remember that the Eucharist derives from giving thanks. Is it possible to worship at Easter by giving thanks for the provision God has made? Do we rush through the important information to get to the "sound bite"? Is Easter about the miracle of resurrection or is it about God working what we in our weakness could not?
Just a quick Easter moment.
Monday, February 15, 2010
Spiritual Blessings: Are they that important?
Well, I've returned to the classroom and opened the Bible again. I've spent several weeks on Paul prepping the class before we turn to Ephesians and Philippians. But this week we got to Ephesians chapter 1. It is interesting as I have looked at the outlines the students provided. Some have no structure, thus their reading of the letter has no structure. Words and ideas flow from words and ideas one after another, just like the skulls coming down in the Path of the Dead in LOTR 3. Others had structure, but it seemed artificially or imported from another source. But some actually struggled with the idea and incorporated an outline that was informative to me the outside reader. All that to say that where you start does determine where you end up!!!
But back to blessings. Ephesians 1:3-14 is the passage in question at the moment. It was frequently called a EULOGY from the Greek term to speak a good word. Later, when scholars started to realize Paul may have actually maintained some Jewishness started to call it a BERAKAH, from the Hebrew term to speak a good word. WOW!!! But what are the blessings???
Well the topic of discussion is either GOD as the acting subject or IN HIM where God is the place of the blessing. The whole passage serves to act as a starting point for the discussion of Ephesians. The starting place is God and God's actions to provide and bless humanity.
The blessings?
v. 4 We are "Holy and Blameless" in other words, Clean
v. 5 We are now Sons and Daughters, in other words, Family
v. 7 We are redeemed in His Grace, in other words, set free
v. 9-10 We are provided understanding of God's plan, in other words Christ in and over all
v. 11 We have an inheritance, in other words, we are trusted by God
v. 13 We possess the seal, in other words, we are marked by God as his own through the Spirit
The reason?
v. 6 to the praise of his Glory
v. 12 to the praise of his Glory
v. 14 to the praise of his Glory
So the question remains, is Ephesians about us or about God? That is the question!
Sunday, December 20, 2009
Interpretation
What goes into the process of interpretation? Today as I got out of the car I almost uttered the words "Thanks for waiting for me!" Fortunately I did not. As some of you might know, those words by themselves do not indicate whether my companions waited for me or not. They could easily indicate that they had already headed for the store and the bargains waiting inside. They could just as easily express my genuine satisfaction at seeing them waiting for me to get out of the car to walk inside together. Interpretation is not merely a series of words, but a series of words within a greater context of words.
What does this have to do with the Bible? Well as I begin to prepare for a message on January 3, 2010 I am convinced that the context is incredibly important. What is the passage? It is the Haustafeln or Household Code found in Ephesians 5.22-6:9. Historically it has been looked at as a unit that is derived from other ancient instructions on how a household should run, specifically in this case a Christian household. So what is the problem?
The problem is that the section seems out of place. It follows a segment that discusses "evil days", "drunkenness", "foolishness", and singing songs of thankfulness. Either "Paul" is able to spin his audience's heads on a dime or there is some connection. But how often is this passage, especially "wives to your own men" interpreted outside of a context, usually modern, that limits its understanding to behavior within a household???
As I have been studying Paul in other writings, I am more impressed with the rhetorical method used than the actual words. It is common to find a general statement (sometimes called a principle) followed by specific statements (referred to as applications). I find it more helpful to think of it in terms of a point and an example or series of examples. If this is the case, then the passage becomes exceedingly clear.
Ephesians 5.21 states "Submit yourselves to each other in the fear of Christ." While the verb "submit" is technically a participle (a verbal noun) and not an imperative (verbal command) it is generally translated as a command. The problem follows because 5.22 quoted above as "wives to your own men" doesn't possess a verb.
What if Paul is using the household code as the example for how to actually submit to one another? It would be simple to explain to the members of society accustomed to submission: wives, children, slaves. But how would one explain this Christian (in the fear of Christ) submission to those accustomed to lording it over others: husband, father, master?
What if Paul's language of love is actually the example of how a husband submits to a wife? What if it is in dying that submission is actually seen? Is it really possible that a Christian husband, father, master could actually demonstrate his life in Christ by imitating Christ? Is Christ's death submission to the will of God? Is our male death submission to the will of God?
Would an appropriate interpretation of this passage within the context of Ephesians matter to the world in which we live today? It gives one room to ponder.
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