People often assume—wrongly—that the Bible presents a single view of God and the world. In Understanding Wisdom Literature, David Penchansky shows how the Hebrew Bible’s wisdom books, Proverbs, Job and Ecclesiastes, speak differently from covenant-centered writings such as Genesis, Deuteronomy and Isaiah.
One of the most interesting shifts in Christian theology after the Shoah was in how the adjective Jewish was used. In the patristic era, to call someone’s work Jewish was to insult it: the work was too fleshly or legalistic. Since the Shoah, to call someone’s work Jewish is to praise it as appropriately this-worldly, concerned with the ordinary stuff of life, embodied.
I lament biblical illiteracy as much as anyone,
but I think surveys sometimes load the dice against scripture when illustrating
the public's unfamiliarity with the Bible. A recent example was noted by the
American Bible Society as it released The
Freedom Bible in connection with the 9/ll anniversary.
When documentaries explore Christianity, they have little
difficulty finding diverse manifestations of faith and practice. A global survey also reveals a surprising diversity when it comes to the content of the Bible.
Reflecting on the Benedictus gives us an opportunity to
reflect on the place of memorization and repetition in our formation as people
who read the Bible as if our lives depended on it. Ellen Davis calls reading
the Bible as if our lives depended on it confessional reading. She does not
mean reading the Bible in light of a denominational confession. She means
reading the Bible as an "indispensible word."
Does my pastoral role call upon me to edit the Bible?
On most Sundays, the call to worship printed in our bulletin
is taken directly from liturgical resources from the denomination. Usually it
adapts a psalm so that the leader (a liturgist, not me) and the rest of the
congregation alternate speaking the verses.