Take Your Time

PleasuresOfReadingReading is fundamental. Those of us who grew up hearing that slogan have never forgotten it. The part that I wish had stuck better is just a touch shorter: reading is fun. Or it can be. Should be. Alan Jacobs’ little book The Pleasures of Reading in an Age of Distraction is like an extended essay on the subject. As a professor of literature, Jacobs has considerable experience encouraging people to read, and in his book he makes a case for reading what you want to read (reading on a Whim, he calls it). Wisely he recognizes that many would-be readers are discouraged by being instructed to read that which they don’t find appealing. I learned quite a lot from the suggestions contained herein, and I’ve been reading so long that I thought I knew pretty much what I needed to know about it. Perhaps the most fundamental issue (apart from reading itself) is that many of us expect to be told what to read. We second-guess our own judgment, feeling we need an expert to tell us how to do it. Like singing in public, it’s intimidating to come across someone better read than oneself. Jacobs advocates reading what gives you pleasure and not worrying about what others think.

Recognizing that readers are spoiled for choice, Jacobs addresses, among other topics, rereading. And taking notes. And reading slowly. I recall speed-reading courses advertised, ironically, on television. At college you could take courses in improving your quota of pages turned. There is a specific kind of reading, as Jacobs notes—reading for information—where this may be helpful. This is different than reading for pleasure, or even reading for understanding. In the case of the Bible (Jacobs taught at Wheaton before moving on to Baylor) many people, he suggests, read for information rather than for understanding. When reading for pleasure taking your time is a virtue. Getting to know a book requires rereading. We need to make time for what is important.

Jacobs makes the point that readers are a minority sect. There have always been fewer of us than there have been of those who don’t read. We are, in his words, a tribe. We can generally spot one another. Those of us who can’t walk past a bookstore will recognize ourselves in the pages of this meditation. Those who spend long hours with books become like them, in some respects. Familiar, layered, and requiring more and more attention. Like the reading that it advocates, this book itself is a delight to read. There is so much in this brief volume that it’s difficult to summarize in the short-form writing that I use on this blog. I found myself wishing for an index so that I might find my favorite passages again. Then I realized that perhaps this absence was intentional. Maybe I’ll have to reread it, taking notes as I go. What a wonderful thought.


Holy Castle

ManHighCastleReading about Philip K. Dick prompted me to read one of his novels. But which one? Some Amazon pick-up lockers on the way to work are painted with a mural of The Man in the High Castle. I haven’t seen the series, but there was the paperback, facing out, at the local independent. It’s been a while since I’ve read Dick, so I have to find my legs for his style. I’m surprised at just how much religious language he uses. Our cultural biases tend to insist that intelligent people aren’t hoodwinked by religion, but it does, nevertheless, appear. The premise of Dick’s novel is based largely on I Ching, the “Book of Changes.” Indeed, the conclusion of the novel relies heavily upon it. Along the way, however, Dick shows his sacred mettle when it comes to Judaism and Christianity as well. His prose is sprinkled with biblical quotes.

More than just a surface awareness, The Man in the High Castle offers some deep reflection for the reader. Mr. Baynes, seated on the rocket to San Francisco, ponders the Nazis who’ve won the Second World War. Reflecting on their hubris he considers how they’ve come to think of themselves as divine. “Man has not eaten God; God has eaten man.” This gave me cause for pause. Apart from Dick’s narrative, the idea of divine anthropophagy is in keeping with much human experience. We often consider ourselves masters of our own fates. Many, however, find themselves dangling like a spider from a web over the fire. Not that of Edwards’ Hell, but simply that of human circumstance. The Nazis didn’t win the battle, but listening to today’s political rhetoric, they may have won the war.

Nobusuke Tagomi explains to Baynes how I Ching, a 5000-year-old book, is alive. “As is the Christian Bible; many books are actually alive.” Far from poking fun, Dick suggests there may be something to all this mumbo-jumbo after all. We are conditioned to mock, dismiss, and ignore religion in this world where rationality leads to presidential races such as this one we’re currently suffering. Follow the trail back, I suggest. Look for clues. Philip K. Dick isn’t the only secular writer who knew more than the average person about what fascism looks like, and about the role of religion in its downfall. The novel may not be easy to read. It demands much of those who approach it. Nevertheless, it preserves the truth that many books, indeed, are alive.


Biblical Stories

The Bible had quite a week last week. It went from being vetoed as the “state book” of Tennessee to making it onto the list of the ten most challenged and banned books of the year for the first time. Did you ever get that feeling that you should’ve thought a bit more closely about career options? I mean, the Bible’s not half bad. Yes, it has some naughty bits, a few instances of cursing, and adult situations. There are homicides, suicides, and genocides. It endorses slavery and advocates religious intolerance. It’s not all bad news, however.

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We find it easy to make summary judgments based on our own tendency to elevate human products to divine status. That which is most holy, after all, becomes the most profane when it’s defiled. The Bible itself can be like any other book. Printed on paper, bound between two covers, it contains ideas that must be interpreted. There’s no such thing as “just reading.” Even that road sign that says “slow children” is open to hermeneutics. What is objectionable is the use to which the Bible is put. And that use is objectionable due to the claims made about it. Saying that God rolled up his immaterial sleeve and took a transcendent pen into his incorporeal hand and began to scrawl is a bit naive. We know that people wrote the Bible—and much of it is sublime—and other people compiled it into a book that eventually acquired sacred status. It wasn’t born holy, it had to grow into it.

Once the Bible became objectified it turned into what people eventually use all objects for: a weapon. We can take sticks and stones and break your bones (no, that’s not in the Bible), and we can take paper and ink and hang you as a witch. Or pillory you as a liberal. Or say that it forbids the love you feel in your God-given heart. Something strange has happened here. The Bible’s not a bad book. It’s a bit on the long and repetitious side, but it has many, many memorable sayings and noble sentiments. Entire civilizations have been based on it. Or readings of it. They’ll ask you to put your hand on it and swear in court, and then they’ll ban it so your kids can’t read it. It’s been a tough week for the Good Book. Somehow, however, I don’t think we’ve heard the last of it because people love a conflicted story.


Foundational Books

Over the weekend I visited one of my favorite used book stores, The Old Book Shop in Morristown. It’s neither huge nor fancy, but it has the feel that is so important to the restless mind. The feel of not knowing what you may find. The mystery of discovery. As I browsed, it occurred to me that although books of all varieties lodge here, the predominance of the old books tends toward the religious. The books associated with the church have survived for their centuries, closely followed by the classics—what was once considered the purview of the educated. I suppose one might argue that the breviaries, hymnals, and Bibles indicate overprinting on the part of overzealous presses, but I know that’s not the whole story. In fact, until quite recently the educated were expected to be religious as well. There was a kind of humility at work here. Even scientists respected the God who’d put all of this into place. This was not so much overprinting as it was meeting a prevalent need.

In early America, for example, if a household owned a book, it was more than likely a Bible. Bibles existed in profusion due to—putting it most crassly—demand and supply. People wanted to have a Bible. Particularly Protestants who’d been taught that it alone held the key to their salvation. There are some things you just don’t leave to chance. As that era continues to fade and people unload the books they no longer need or want, the Bibles and hymnals and prayer books make their way to antiquaries and I spend my weekends browsing among them and pondering how we came to be in this place.

Education—books—is/are foundational to our society. Books may be messy and lend to clutter, I’m told. In our apartment they climb in stacks alongside overfull bookshelves like ivy up the side of a tower, and yet I find them difficult to release. There’s knowledge here for the taking. The visit to the used bookstore inevitably leads to finds I hadn’t expected. There were no Bibles in my hand as I checked out, but no matter. I’ve got many Bibles at home. I’m aware that building requires foundations. Architecture may change over the centuries, but old foundations remain for millennia. To be educated is to be aware of them and appreciate them for what they are.

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Bible Use

In the current presidential race, it seems, the Bible hasn’t been as large an issue as it has been in the past. Bluff, bravado, and bullying seem more the order of the day. Goliath rather than David. This makes me think of the varied uses that the Bible has had in American life. It has been used as a spiritual guide, a textbook, a set of moral principals, a grimoire, and a science primer, as well as a political playbook. It is versatile, the Good Book. It has been prominent in American society from the very beginning, but clearly its prominence is starting to fade. Not likely to disappear any time soon, the interesting question is how people use the Bible, often without reading it. This is what scholars call the “iconic book” aspect of the Bible. It is performative—it acts in a way that has an outcome, no matter what the intent of the user. As I’ve argued in academic venues, it has become a magical book.

An iconic book (photo by David Ball)

An iconic book (photo by David Ball)

Wondering whether this is a new situation or not (I deeply suspect it’s not) I’ve been reading about the Bible in early America. Almost all the reference material points to the “official” uses of the Bible—that by statesmen and clergymen (both classes of “men” in the early days) with almost nothing of how it was used in private. This question involves some exercise of the imagination since there are few data. Would not a family, struggling to survive, see in the Bible a powerful book? And would not a powerful book be capable of subverting the laws of nature? Reading about the witch trials in Salem, we see that thunderstorms and other “prodigies” were considered magical. Surely one could use the Bible for unorthodox purposes? There’s little to be said in the absence of evidence. The use of magic in the colonial period, apart from the trails of witches, was not unusual.

How do we measure the ways the Bible was used when nobody beyond interested parties, such as clergy, wrote about it? Mr. Trump even tries to quote it from time to time, but since his citation that sounds like a joke opener, “Two Corinthians [go into a bar],” he seems to have let that hot potatoe drop. The Bible, seldom read, remains a powerful book. The source of its power, I suspect, is in its use by the common people. Many people are familiar with it, and believe in it. Some have even read it. It remains, however, one of the great mysteries among the early European settlers. We know they had their Bibles with them. How exactly they read them, when not under the eye of the preacher, we apparently have no way of knowing.


Bible Search

The Bible is, in many ways, not suited to internet study.  Let me explain: this artificial world of the internet is based on searchability.  To search for something, you need to have a distinctive word, a keyword, or catchphrase.  As perhaps the most successful book of all time, the Bible has undermined its own uniqueness.  How many books are titled The Gun Bible or the Dog Bible or substitute your favorite noun Bible?  Web searches for “the Bible” bring up a large number of relevant hits, but then quickly devolve into other Bibles.  Too many Bibles. Not only has the noun “Bible” been appropriated, so have many aspects of its story.  Particularly the Good Book’s penchant for using short, common words for titles of individual books.

Search for Mark, or John, for example.  Don’t bother adding the word “Gospel” since it too has become widely utilized to give any popular subject an air of authenticity.  Not only did the four evangelists write such books—the Gospel according to Biff, Trump, the Simpsons, or Bruce Springsteen will likely pop up ahead of the original fab four.  Or consider the books whose names became common nouns: genesis, exodus, numbers, judges, kings.  Then there are the ambiguous titles: Job, Proverbs, Song of Songs, Acts.  Sure, you can lengthen them out a bit: Acts of the Apostles, Song of Solomon, the Proverbs of Solomon, but the results you get tend to skew evangelical that way.  Job is just a non-starter. Do you mean employment or enlightenment? Do I need to get a job or to get Job? At least it’s not a popular name for kids.

The other area where the Bible’s success works against it in the computer age is its success at giving names to people.  In a culture so biblically based, the Bible has been treated as a name-list for newborns for centuries.  Even though the Anabaptist penchant for using prophetic names has faded from popular culture, there are plenty of Isaiahs, Jeremiahs, and  Ezekiels out there.  Even some minor prophets, too.  Amos, Micah, Zechariah.  (Habakkuk, Zephaniah, and Haggai haven’t particularly caught on.)  Daniel, David, Joseph, Abraham, Isaac, Jacob.  We live in a world of biblical nomenclature.  There’s even more than one Jesus running around.  (Jesus, is, of course, Greek for Joshua, so there may be even more than one might suspect.)  I spend a good bit of the day searching various biblical material online.  I wonder if anyone ever imagined, over two millennia ago, that a three-letter name was bound to cause problems in a world of billions? Were it submitted for publication today, the editor would’ve sent the Bible back to the author for a rewrite, along with a list of suitable keywords.

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Grim Where?

An inordinate amount of my childhood time was spent on television. While the device of the day had been around for a decade already, I was among those who grew up learning that watching was easier than reading. Like most children, I took the path of least resistance. I watched. As a teen, however, I rediscovered reading and from that time television began to take a back seat to books. When the great switch-over to digital occurred we didn’t get a conversion box, and we could never really afford cable for as little TV as we watch. When a program gets commended, or if nostalgia takes too great a toll, we can always purchase programs—the price of watching television without the commercials. So it was that I began watching Sleepy Hollow. Very quickly in the first season the monster of the week trope was established as the plot grew more and more tangled. The Bible was so prominent in that season that I wrote an academic paper on it.

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Over the past few months my wife and I have been working through season two. The DVD version was delayed and we only watch on weekends. Recently we finished the eighteen episodes of the second installment. Clearly the budget had improved over the first season, but the Bible, it was also clear, had diminished. Throughout the first season the driving motif of the story was that biblical “prophecy” (from the book of Revelation) was unfolding in Sleepy Hollow. This is what one scholar has termed a “local apocalypse.” Throughout season two, however, the end of days is shut down. Molech, its architect, is killed. The headless horseman is less Death than a jilted lover. The second horseman, War, loses his armor and dies.

Magic, however, along with special effects, take on an increased roles. Instead of turning to the Bible to solve problems, the most helpful book to have on hand is a grimoire. Sleepy Hollow, which is anything but what its name suggests, is full of monsters. Powerful magic is required to contain them, and, it seems, the Bible is no longer needed as a tool to take down evil. Perhaps there is a parable at work here. I was drawn into the series by its biblical literacy, as well as its literacy in general. More action has been introduced, and fewer books. It’s a pattern I’ve seen before. I suspect I’ll watch season three presently. When I do I’ll be casting a wistful eye on the stack of books I have yet to read, and I’ll be wondering if reading may not have become easier than watching.


Creating English

From Wikimedia Commons

From Wikimedia Commons

The seventeenth century was a portentous time for the English language. Well, I suppose every day is portentous in some way, but in the year 1611 the King James translation of the Bible was published, and it still has considerable staying power in the English-speaking world. Quotes from it show up regularly among the modern media with many readers (and likely a few writers) having no idea of the origins of the phrases they use. Just five years after the King James Version made its debut, William Shakespeare died. Many languages can point to formative individuals or literatures that codified their forms of expression. In English the honor is shared by the forty-seven translators of the KJV and William Shakespeare. This four-hundredth anniversary of Shakespeare’s death is set to be a year of celebration among Anglophiles worldwide. We will gladly acknowledge that the words we write and speak owe much to the Bard and his lasting influence that still has high school students griping all the way through English class their senior year. I have read a Shakespeare play or two that I was never assigned in school, as many come to do. This year, among my reading goals, is at least one more of the works I’ve never read.

As with the text of the Bible, there is doubt about some of Shakespeare’s plays. Scholars scrutinize. (That’s what we’re supposed to do.) And scrutiny raises doubts. The seventeenth century was a time of generally acknowledged authorship. Some great English epics, such as Beowulf, have no author we can cite by name. Over time, however, quality came to be associated with the person who produced the literature. Even today a name often sells a book far more readily than the contents do. Some of Shakespeare’s plays may not go back to William himself, but the English language wouldn’t be the same without them, in any case. We are heirs to this legacy. Spelling began to be standardized. Grammatical expressions were codified. Classic stories predating Shakespeare became endlessly replicated and copied by those who know there’s no replacing an original.

A story on NPR notes that the First Folio—the first bound copy of all of Shakespeare’s plays—is being sent around the country this year by the Folger Shakespeare Library. Each state will host the first edition during the course of the year. The article by Susan Stamberg notes that this folio is the literary equivalent of the Holy Grail. Shakespeare is nearly as canonical as the biblical canon itself. Even if the Bard’s authorship is in doubt, it is still holy writ. Those of us who’ve spent considerable time with religious texts recognize the hagiography readily. No, these aren’t signed editions. Some of the work may have been done by someone else. Nevertheless, four centuries ago, through a combination of Bible and what we would today call “fiction,” the English language as we know it, was itself becoming canonical.


Imagine the World

Biblical CosmosRobin A. Parry’s, The Biblical Cosmos: A Pilgrim’s Guide to the Weird and Wonderful World of the Bible is a fun trip through territory already familiar. Familiar, that is, to anyone who has studied the biblical world on its own terms. Fundamentalists, I think, would benefit from taking this guided tour seriously. The fact is, most people have no real sense of how mythology might inform a scientifically inclined world. Not that Parry will convince everyone, but the dangers of literalism are best disarmed by a believer. This little book endeavors to demonstrate just how odd a world produced the Bible we still use today.

Although the point of the book may not be what I took away from it, I would suggest that the most important aspect is that times change.  A biblical worldview, unless one is mentally able to hold two realities simultaneously in mind, is simply not possible today.  I told generations of students that the world described by the Bible does not exist.  It is a flat world, held up by pillars and with a solid bowl inverted over it for a sky.  At the same time, those who lived in the biblical world were not simpletons.  The basics of science were well understood and their engineering capacity easily bypassed that of the current writer.  It was a world based on different assumptions than ours.  The problem occurs when people who know better (i.e., anyone born since about the time of Copernicus) try to pretend that the Bible can be taken literally.  It is disingenuous to say so.  The Bible, regardless of divine status, is a document of its time.  No dinosaurs had been discovered.  The processes of geology were understood only in the most rudimentary of ways.  Stars were not millions of light years away.
 
So what are we supposed to do with this information?  Parry concludes his book by describing ways in which the biblical view of the cosmos might fit, conceptually, into a modern theology.  For many of those starting out in the academic study of the Bible such a demonstration can be quite valuable.  Those who’ve been at it a while will surely have come up with their own systems.  When books become sacred, in the minds of the believing community, the “truth” attributed to the book is the truth of that era.  As any scientist or historian will attest, truth is contingent.  We haven’t learned everything yet.  Given the limitations of the human mind, we likely never will.  We should accept our universe with a little mystery.  Humility can be a good thing, and it is more effective not having to make excuses for what will surely become outdated information sooner than we think.


Factor Fiction

An article on CBS that my wife sent me tells how Costco mistakenly labelled a shipment of Bibles as fiction, setting off a tweet-storm. Some offended, some applauding, a 140-character barrage ensued as Costco apologized. What was the fuss about? As a person who has experience with both fact and fiction, it has become clear to me over the years that these categories are not nearly as sharply defined as they might appear. We make labels to help us categorize a confusing reality. Our brains, nevertheless, easily accept fiction as fact, at least for purposes of getting along in the world. The earth is spinning, right now, at over 1,000 miles per hour. We don’t perceive it, and in fact, it took not a few deaths and apologetic clerics before it was admitted that evidence we don’t feel proved the case. Each day we choose to believe the fiction that we are holding still and the sun goes overhead. Is anybody tweeting about that?

One of the angry bird calls pointed out that Costco (which apparently now has an imprimatur) doesn’t label their Qurans as fiction. How many Christians have read the Rig Veda and not wondered whether its proper label fell on that side of the pricing gun? The matter of fact or fiction is one of opinion. Even those books bearing the label of non-fiction are interpretations of evidence. When it comes down to ultimate truth, where it lies is always a matter of faith. Who buys a Bible at Costco anyway?

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When I was a child and Amazon did not exist, buying a Bible was itself a kind of sacred act. You wouldn’t think of going to Wal-Mart to do such a thing. You went to the Christian bookstore (or, I suppose, if you grew up in a city, a secular bookstore might do). You talked to clerks who knew the differences between versions. The place smelled of leather and velvet. It was a place dedicated to the truth. Costco is a big box store. Buying in bulk implies something. Ironically, those who angrily tweet about the Bible’s label don’t seem to realize that Bible selling is big business. You won’t find much in the way of small publishers’ literature in such a store. Next to your giant cartons of cereal and immense packages of diapers, why not tuck in a Bible as well? When you get home you can tweet about how much money you saved buying eternal salvation in bulk.


Reptile Fantasy

LizardPrincessThe generous folks at Exterminating Angel Press graciously sent me a copy of Tod Davies’ The Lizard Princess to review. A fantasy novel that includes a conflict between a world that admits of the supernatural and skeptics who deny anything beyond the material, it is a tale for our time. Indeed, the antagonism is real enough. We live in a world where fantasy can bring in untold wealth while we are taught that not an atom of it is true. Clearly material explanations fit the physical world we inhabit. It’s the world inside our heads that often rejects such materialism being taken to its “logical” conclusion. Davies clearly feels the angst of this discord. The Lizard Princess is a fantasy in the face of harsh reality. And we still need fantasy—perhaps we need it more than ever.

Throughout The Lizard Princess, whether intentional or not, biblical imagery pervades. The Bible offers classical stories that, no matter how we might receive them, continue to influence our ideas and ideals. Here, in a world created especially for the reader, the battle between good and evil is an everyday reality. The turns taken along this path are unconventional, and at times even uncomfortable. The awareness that there is a larger story in the background, however, offers some consolation. Angels, the Devil, and even a subtly veiled God are all players in this fantasy world of Arcadia. Mythical creatures abound, and transformations lead to new perspectives along the way.

In my conversations with other scholars I’m reminded that academics don’t often turn to novels for escape. Some do, of course, but the academy recommends a steady diet of technical non-fiction for those who wish to make an impact upon the world of knowledge. I have always been grateful for literature, however. During my years in graduate school and early in my teaching career I neglected the kinds of books that were my constant companions growing up. In a rural setting far removed from any institutions of higher learning, novels were often the only reading readily available. I never considered the time between their covers wasted. I found in The Lizard Princess a vivid world strangely like our own, but different enough to be more a parable than a simple piece of fiction.


I Am Legacy

The word “legacy,” I fear, is losing its meaning. Well, words really don’t having “meanings” as much as they have “usages,” but still you get my point. When I was young (before the Internet had been invented) a legacy was a time-honored contribution. Something that had, perhaps, been a family heirloom or a significant school of thought. Legacy today simply means something outdated. It’s a polite word for “old.” I’m reminded of this constantly in our computer age. I’ve never been a fan of lingo. In fact, I seldom use slang. (I think it was being raised with Holy Writ that said, “Let your yea be yea and your nay be nay.”) It’s not that I don’t hear slang frequently. I can even replicate it when necessary. It’s just my legacy.

The other day I attended a meeting about fonts. I never stop to think much about fonts. I’ve designed a few (on paper only, that most archaic of ancient mediums) and I enjoy the wonder of knowing that no matter how embellished or plain, an A is still an A, just as surely as a yea is a yea. When discussing fonts, however, “legacy fonts” kept coming up. Perhaps alone in the room I could recall the days before computers. The days when a font was a set of clearly defined green dots that you could trace with your eye as they appeared on the cathode-ray tube. The legacy fonts under discussion were much more recent than that. It was simply a way of saying fonts we no longer use. Old fonts. Outdated fonts.

Unicode, to be sure, is a thing of wonder. As a scholar who struggled to get Hebrew vowel points to line up correctly on the pages of his dissertation, I knew well the benefits of having a system to organize any sign we use in writing. Even as recently as my last book, published last year, I was still struggling to find transliteration symbols for some words in Ugaritic. I’m sure they must exist in Unicode, although I don’t know if Unicode Ugaritic is yet a reality. It’s barely a reality in biblical studies any more. So maybe I’m just feeling like the memory of ancient things has been devalued. We go after the new, the fresh, the simply coded. Meanwhile, I still prefer to write with pen on paper. I’m old-fashioned in that way. Those who are too kindly disposed might even say, although I would blush at the compliment, that I’m a legacy.

A legacy font? Photo credit: Bilsenbatten, Wikimedia Commons

A legacy font?
Photo credit: Bilsenbatten, Wikimedia Commons


Fundamental Fear

Something truly scary landed on my desk. Working for an organization that has many different departments, there’s no way to know everyone. So when something bible-ish arrives in the mail, it gets directed to me. Now, I don’t follow the afterlife of creepy religious people through prison, so it took a few minutes to remember who Warren Jeffs is. I knew I’d read about him but I couldn’t remember where. Then I remembered the Fundamentalist Church of Jesus Christ of Latter-Day Saints. Jeffs was once the head of this church before being put into prison for child sexual assault crimes. So why had he sent a copy of Jesus Christ Message to All Nations to my publishing house? It is already published, and it is rather modeled on the Bible, at least at a surface level. No letter, no instructions. Just a book that I felt I needed to wash my hands after touching.

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I’d not heard of this book before. The author is boldly listed as Jesus Christ. “President Warren S. Jeffs, Mouthpiece of God” it says, given credit for, I suppose, putting pen to paper. What’s to prevent me, I wondered, from claiming God wrote what I framed into words? It is far too easy a claim to make and the credulous follow where the bold lead. That’s the way human authority, unfortunately, often works. Someone with a surfeit of testosterone declares that he speaks with absolute authority—I think of angry atheists as well as televangelists here. Such sense of irrational conviction must feel god-like. I can only guess from the sidelines. And I wonder about those who wrote what are recognized as scriptures in other religions.

Did those who wrote the books of the Bible, for instance, ever feel that they were writing unquestioned truth? Might they not have been a bit more circumspect? Maybe they were writing in the heat of inspiration, but not with the confidence of claiming divinity. Somehow I doubt even that. Writing is a human activity. The creator of an entire universe shouldn’t need to use it. Still, religions are often built around written texts. Parts of the New Testament claim to come from Jesus of Nazareth, although he’s not the actual writer. I guess he must have been working on later works of which I’ve never heard. And I do wonder how the doctrine of the faulty vessel applies in cases like this. I know better than to ask a Fundamentalist of any stripe, because I already know the answer they would give.


What’s a Bible?

LegaspiWhat is the Bible? This might seem a strange question coming from someone who holds a doctorate in what has sometimes been characterized as biblical studies. Still, it is a valid question. The fact is, very different things are referenced by the word “Bible.” This is made abundantly clear in Michael C. Legaspi’s The Death of Scripture and the Rise of Biblical Studies. Legaspi points out that the Bible hasn’t always been the central force of Christian identification that it seems to have become. Martin Luther was largely (but not solely) responsible for the view that the Bible alone is sufficient for eternal well-being. Historically it had been much more complicated than that. The church had traditions and sacraments, Judaism had Talmud and rabbinic interpretation. The idea that the Bible alone was necessary was more radical than it might seem in today’s secular world. The problem was, the Bible isn’t an easy book to understand.

It has long been recognized that the Enlightenment and the Reformation went more or less together. The mysticism and mystery of “superstition” were bound to fade in the brilliance of pure reason. The Bible, however, still held a revered place, and it had to be studied. The sea change of the scriptural Bible to the academic Bible took place largely in Germany. No surprises there. What Legaspi demonstrates is that this study was closely bound with the university as an organ of the state. Germany didn’t boast the oldest universities in the eighteenth century, but it could claim the most intellectually rigorous. Among its biblical scholars, indeed, perhaps the one who led to the creation of the academic Bible, was Johann David Michaelis. The book is mostly about Michaelis and his influence and background in biblical studies. Clearly, applying university treatment to an ancient text was not going to be Sunday School.

By the time people like me began advanced study of the Bible, the “academic Bible” was about all there was. Many of us with serious training in the field watch in wonder as some (many) theologians take the Bible literally. They use ideas and concepts that biblical scholars have long recognized as artifacts of antique understanding. The problem is once you’ve gone down this path, there’s no going back. You can’t unlearn the academic Bible. So, what is the Bible? Obviously, it’s going to depend on who you ask, but it is clear that no one answer will satisfy all takers, even if they all claim to share a single faith. And should you venture to those hallowed halls of higher education, you’ll find the Bible is studied here, as are dinosaurs and an earth that is a few billion years old.


School Bible

BibleSchoolConstittnAs a very young scholarlet, I recall the horror expressed when some form of prayer was expelled from public schools. It had to have been in the late ’60’s. Maybe early ’70’s. The nation, it seemed, was headed for Hades in a hurry. Little did I know that this was part of a long, drawn-out—tired, even—battle. Steven K. Green’s The Bible, the School, and the Constitution: The Clash that Shaped Modern Church-State Doctrine gives pretty close to the full story. Bible reading in public schools was foundational, in the beginning. In the early days of public education, the Bible was ubiquitous. It was considered non-sectarian since practically everyone was a Protestant. When the religious mix of the country began to diversify in the mid-1800’s, a new dynamic emerged. People got upset. There were riots. People were killed. Legislation was proposed that would explicitly add God—Jesus even—to the Constitution. Who knew?

Green’s study takes a close look at the various cases that arose around the time of the Civil War regarding the Bible in school. Protestants, it seems, didn’t appreciate that Bible reading, in the King James Version, without comment, violated Roman Catholic policy. The first to challenge Bible reading in public schools were Christians. Secularists only joined the fray later. I’m oversimplifying, of course. Some Catholics wanted equal time, the reading of the Douay Bible instead of King James. Others wanted Catholic schools to receive state funding. Nobody was really aware of other religions such as Hinduism or Buddhism. It was a country of limited religious imagination. Various groups tried in various ways to get God—their God only—into schools as the default deity. And so the fun continued.

For me, it was eye-opening to realize that all of this isn’t new. The legislation, since long before my grandparents were born, has been heading in the direction that led to the aggrieved tears in my youth. Green points out, however, that the conflict has never been completely resolved. School vouchers and a long spate of evangelical presidents have had their impact on our children. The Hades that we feared has only come with the weaponizing of our culture, largely by those who want Bible reading back in the schools. The thing we fear finds us through the thing we love. Ironically the issue never seems to be education. God or guns—it’s the power that we want. The early debates revolved around morality. How could kids be moral without Bible reading? How the definition of morality has changed. We, as a nation, still can’t figure out religious freedom or how to let kids be kids.