By now, we are all familiar with what liberation theology and Catholic social teaching have called the Bible’s “preferential option for the poor.” But what about a biblical preferential option for the rebel?
In a new book by biblical scholar Yoram Hazony called The Philosophy of Hebrew Scripture—which I learned about from Jonathan Yudelman’s review—the story of Cain and Abel receives a reading different from any I have heard.
Michael Plekon is a man of many talents: he is a sociologist, an anthropologist and an expert in Kierkegaard’s thought. His spiritual pilgrimage includes converting from Catholicism to Lutheranism to Eastern Orthodoxy. His writing reflects all of this variegated experience, and for that reason it is sometimes tough to follow.
As long ago as 1996, Jon Levenson wrote an important article, “The Universal Horizon of Biblical Particularism.” In that piece he reflected on the way in which the Hebrew Bible adjudicated the particularity of Israel and a reach beyond Israel to the nations.
Nothing outrages students in Jonathan Sheehan’s course on the history of Christianity at the University of California at Berkeley more than the writings of John Calvin. What kind of God is it who would predetermine the ultimate destiny of all humans before the creation of the world? students wonder. Reading Calvin, he says, helps students see the power of an argument and consider the consequences of their own beliefs and commitments. Sheehan wants students to wrestle with Calvin with “integrity, reason, creativity, and charity . . . intellectual virtues that we need in our modern world” (New York Times, September 12).