I came across this drawing when looking for a picture of a cow for my daughter:
This has got to be my favourite proverb — not just because it is vulgar (and reminds me that the Bible is a gritty, down-to-earth book), but because it is an accurate picture of the human condition.
You can see more sketches and comics by Bryan Ballinger over at Breadwig.com.
Inspired by Ben Meyer’s “Worst theological invention” and “worst liturgical invention” posts, I thought I would open nominations for the “Most Fruitful Examples of Biblical Interpretation.” By this I mean particular examples of interpretation/exegesis that illuminate a biblical passage in a significant way. More specifically, I am looking for examples of particular critical methodologies applied to specific texts, whether the texts are classic difficult texts or texts that are (too) familiar.
Perhaps some examples would help clarify what I am looking for.
These are just some simple examples, not necessarily the best nor the most compelling.
What examples can you think of?
A recent poll suggests that 60% of Canadians believe that God was somehow involved in creating humankind, whether directly or indirectly. According to the Canadian Press-Decima Research survey, Canadians fall into three groups:
The poll was conducted in the third week of June 2007.
Here is an excerpt from the Toronto Star article about the poll:
“These results reflect an essential Canadian tendency,� said pollster Bruce Anderson. “We are pretty secular, but pretty hesitant to embrace atheism.�
The belief that God had a direct or indirect role in creation was widespread among the 1,000 respondents questioned between June 21 and 24. A majority of those polled held this view in every region of the country, in rural and urban areas, and regardless of education.
And there were a few surprises: Conservatives were more likely than Liberals to say that God had no part in the process, and Alberta, regarded as the birthplace of social conservatism, had one of the lowest levels of beliefs for strict creationism at 22 per cent.
But in this controversial area, the devil is in the breakdown of the numbers.
For instance, while Liberal party voters were more likely than Conservatives to credit God with some contribution to creation, Conservative voters were less likely to write God out altogether. Only 22 per cent of Tory respondents said God had no role, as opposed to 31 per cent of Liberals.
Liberal respondents were far more likely to be what could be termed “soft evolutionists� or “soft creationists,� with 41 per cent saying God guided the process of human development, as opposed to 34 per cent of Conservatives seeing creation in those terms.
Regionally, Quebec respondents were by far the most likely to say God’s role in creation was a delusion, with 40 per cent saying the evolutionary process had no interference from an intelligent designer.
British Columbia respondents were the next sub-group who could be termed strict evolutionists, with 31 per cent saying God was not involved. Least likely to hold this view were respondents in the Prairie provinces — 21 per cent.
The findings suggest the least educated were most likely to be creationists, as were respondents living in rural Canada.
Among respondents without a high-school diploma, 37 per cent said they believed God alone created humans less than 10,000 years ago, whereas only 15 per cent of university-educated respondents were strict creationists.
Rural respondents also had a plurality who believed in strict creationism at 34 per cent, whereas only 22 per cent of urban dwellers said they believed God alone created humans.
Anderson said the findings suggest Canadians lack consensus on creation, but also don’t view the issue as polarizing.
“It’s more as though for many, these feelings are unresolved,� he said. “We believe in a higher being, we know what we don’t know, are comfortable not knowing, and choose not to press our views upon one another.�
That is not the case in the United States, where similar polls have suggested Americans are more polarized on the subject. In a recent U.S. poll, 45 per cent said God created humans, and 40 per cent said evolution was God guided. Only 15 per cent said God played no part in creation.
These results accord well with the informal polls I conduct when I teach my Genesis course as well as with my own general impression based on anecdotal evidence.
What do you think?
No sooner than I go out of town to a conference than an interesting debate begins in the blogosphere. It appears that the question of the appropriate label for what Christians traditionally have referred to as the “Old Testament” is being debated. This is not a new debate among bibliobloggers; back in January 2006 I started a similar debate. This time around Claude Mariottini got the ball rolling and Richie (at a blog called “Ecclesiastical Mutt”), Chris Heard, and Chris Weimer have all responded.
My position hasn’t changed since my previous post, so I thought I would reprint it here for you all.
Labels don’t really matter that much, do they? A rose by any other name would still smell as sweet — or so they say. A little while ago there was a discussion on the biblical studies email list about different names for the Old Testament/Hebrew Bible/Tanak. This discussion highlighted the significance that each of the different monikers has as well as potential problems with pretty much all of the terms. When it comes right down to it, it does make a difference what label you do use since each of the names relate to a particular community of faith and audience. That being said, I don’t think there is anything wrong with employing the various labels at different times depending on your intended audience.
From the get go, it should be noted that all of the different terms are, in fact, external labels. The collection of books that make up the Old Testament/Hebrew Bible/Tanak do not have any self-referential label. The closest you get to a self-referential title are the references to parts of the canon by the terms such as “Torah,” the “Torah of Moses” (Ezra 3:2; 7:6; Neh 8:1), the “Torah of the LORD” (Ezra 7:10), or the “book/scroll of Moses” (2Chron 25:4; 35:12; Neh 13:1).
Once you get outside the books of the Hebrew Bible you find references to “the law of the Most High,” “the wisdom of all of the ancients,” and “prophecies” in Sirach 38:34-39:1. Similarly, in the Greek translation of Sirach (completed around 132 BCE), you find reference to the Law, Prophets, and the “other books” — the last phrase being a disputed reference to the third division of the Hebrew Bible. A similar (disputed) reference to the tripartite Hebrew canon are found in 4QMMT, while there are a few reference to a bipartite canon in other DSS such as the Community Rule (1QS) and the Damascus Document (CD).
Within the Christian New Testament the books of the OT are referred to variously as “the Law and the Prophets” (Matt 7:12; 22:40; Luke 16:16; Acts 13:15; Rom 3:21) or “Moses and the Prophets” (Luke 16:29, 31; 24:44) or the like. One of the most common ways the NT refers to the books of the OT is by the generic term “scripture” (Gk. γÏ?αφὴ; usually in the plural, “scriptures”). So for instance, in 2 Timothy 3:16 the books of the OT are referred to as “Scripture” that is “God breathed” (Gk. θεόπνευστος).
The point of this survey is to illustrate that there was no uniform way that Jewish or later Christian communities referred to the collection of books that make up the Old Testament/Hebrew Bible prior to the second century CE.
The traditional Christian label is the Old Testament. This label for the books otherwise known as the Hebrew Bible or Tanak (note that in some traditions it also includes additional apocryphal/deuterocaonical books) is probably the most common label used overall. Its first known usage appears near the end of the second century CE. Melito of Sardis reportedly went to Palestine and “learned accurately the books of the Old Testament/Covenant” (Eusebius, Ecclesiastical History 4.26.14). Irenaeus also employed the term, though it is only after him that you find undisputed uses the labels “Old Testament” and “New Testament” for the two collections of books in early Christian writings (e.g., Clement, Tertullian, Hippolytus, etc.).
Since this term arose within a Christian context, it isn’t surprising that it is tied to a Christian understanding of these books being only one part of the two part Christian Bible: The Old and New Testaments. Historically, however, there is some difference of opinion within Christian circles what books actually make up the “Old Testament.” The early history of the debate over certain books is quite complex. It ended up that the Protestant tradition limited the term to refer to the books of the Hebrew Bible, while other Christian traditions, e.g., Catholic and Orthodox, include the books commonly referred to as apocryphal or deuterocanonical.
One of the main objections for using this term in biblical scholarship is that it clearly presupposes a Christian understanding of the Bible, which not everyone in biblical studies (obviously) shares. But even within Christian circles, this label is considered misleading by some since it may be interpreted as unnecessarily devaluing one section of the Christian Bible by calling it “old” or by implying that the “new” testament supersedes the “old” testament (the different understandings of the relationships between the testaments is beyond the scope of this post). This dissatisfaction spawned the use of the terms First and Second Testament. These terms are an attempt to recognize the two parts of the Christian Bible without some of the negative baggage associated with “Old” and “New Testament.” I believe this term was coined by James Sanders and has been adopted by the Biblical Theology Bulliten and a growing number of Christian scholars. Even John Goldingay employs it throughout his recent book Old Testament Theology: Israel’s Gospel (IVP, 2003; he only uses the term after the first chapter).
The label Hebrew Bible originates within the Jewish community and is gaining ground in academic biblical studies. It is considered less ideologically loaded than OT, though it has its share of problems. Perhaps the most obvious problem is that it is imprecise, since some of the books are actually written in or contain Aramaic portions. It still conveys religious overtones by including the term “Bible,” while Christians may object because it obscures the connection between the Hebrew Bible and the Christian New Testament. It also doesn’t take into consideration traditions that hold to the expanded Christian canon including the apocryphal books.
Another popular Jewish term for the Old Testament is the Tanak. This term is an acronym for the three major divisions of the Hebrew Bible: Torah, Nebe’im, and Ketubim — TaNaK (תורה × ×‘×™×?×™×? וכתובי×? in Hebrew). This is perhaps one of the most common terms used within the Jewish community. Since the label is tied to the contents and order of the Jewish Hebrew Bible, it has the same, if not more, limitations as the term Hebrew Bible. Of course, this traditional Jewish division and ordering of the books appears to be quite old and even reflected in some of the NT passages noted above (also see Matt 23:35).
Other terms have been suggested, but none have really gained widespread usage. Perhaps the traditional labels, albeit problematic, are the best we have. As long as they are used with charity and understanding, I don’t see much of a problem. I have never been offended by any of my Jewish friends referring to the Old Testament as the Hebrew Bible or the Tanak, nor do I think they have been offended when I or other Christians refer to the Old Testament. I probably use the awkward “Old Testament/Hebrew Bible” the most, and reserve “Old Testament” when engaging specifically Christian theological topics and concerns. And I’m still not sure what I think of “First and Second Testament.”
What label(s) do you use and why?
Upon hearing the sad news of the death of Dame Mary Douglas last week, I was thinking of writing up a short post on her significant contribution to the study of the Old Testament/Hebrew Bible — in particular her ground breaking understanding of the purity laws in the book of Leviticus. As it turns out John Hobbins has beaten me to it over at Ancient Hebrew Poetry.
You may read his thoughtful post here.