Praising God through Academic Biblical Studies: Less Hypermodernist Objectivism, More Affect!
Why such an emphasis on wanting to get as close to the “original text” of the Bible as possible? Or, as some scholars call it, the “earliest attainable text”?
Earlier this week I wrote a bit about scholarly editions of the Jewish Scriptures, both the Greek and the Hebrew.
But I began asking myself today, why am I so interested in a rigorous scholarly pursuit of the text of the Bible in Hebrew and Greek?
One reason is that I love to learn. On the Strengthsfinder assessment I came out with “Learner” as my top strength both times I took the test. “Achiever” was not far behind. (See here for the descriptions of the 34 strengths themes in that assessment.) Here’s an excerpt from the description of the “Learner” strength that applies to me:
You love to learn. The subject matter that interests you most will be determined by your other themes and experiences, but whatever the subject, you will always be drawn to the process of learning. The process, more than the content or the result, is especially exciting for you. You are energized by the steady and deliberate journey from ignorance to competence.
All true, except that when it comes especially to my pursuit of biblical studies, the process, the content, and the result are “especially exciting” for me.
The late Arthur Holmes articulates beautifully:
Christ the Truth becomes the dominant motivation in intellectual inquiry. No dichotomy of sacred and secular tasks can be allowed, and no subject is exempt.
The student will therefore welcome truth and submit to it wherever it is found, out of obedience to Christ. Academic work becomes an opportunity to extend the Lordship of Christ over the mind; thought merges into worship.
“Thought merges into worship.” I love this. And I think this is why–more than just being a “Learner”–I so love to delve into the depths of Scripture, in the most “original” form that I possibly can.
I’m not overly fastidious about Hebrew, Greek, and Aramaic–as if God really spoke through those languages and then anything else is just mediated and somehow a dilution of God’s actual words. (Isn’t all language already mediation anyway?) If the word of God is “living and active,” it can be living and active in its faithful translations into other languages.
But one reason I geek out so much about the Septuagint and the Hebrew Bible is that in my study I feel myself getting closer to that amazing time when God gave his word to humanity to be transmitted to future generations: first orally, then in written form. And I love seeing how the translators of the Hebrew Bible wrestled with putting the Hebrew into Greek. I love seeing how the New Testament writers grappled with, contextualized, and recontextualized the Old Testament.
Because for me, as of late, my thoughts and my studies of Scripture–even at a scholarly level–have begun to “[merge] into worship.” How can I not praise the God behind these amazing words? Though we may never know what the autograph of any part of Scripture actually said, I believe we can get close.
And somehow the closer I get to the text of the Bible–in a scholarly setting–the closer I feel to God.
Not always, of course–sometimes I’m just confused. (Dash the heads of infants against rocks? And we pray these Psalms in liturgical settings???) But there’s been a real richness for me lately in delving into the Bible in its original languages, comparing variant readings across manuscripts and versions, trying to figure out why one Synoptic Gospel said it this way, why this one said it another way…. Even in seeking to answer those questions, I know that I am seeking more of God and God’s revelation.
This is not a taken-for-granted view of things in the field of biblical studies. Take this, for instance, from Michael V. Fox:
In my view, faith-based study has no place in academic scholarship, whether the object of study is the Bible, the Book of Mormon, or Homer. Faith-based study is a different realm of intellectual activity that can dip into Bible scholarship for its own purposes, but cannot contribute to it.
I haven’t contacted Michael V. Fox to confirm this, but I’d wager that what I’m describing above constitutes some sort of “faith-based study,” or at least, study that is informed by and that enriches faith.
But a bit more context from Fox:
The claim of faith-based Bible study to a place at the academic table takes a toll on the entire field of Bible scholarship. The reader or student of Bible scholarship is likely to suspect (or hope) that the author or teacher is moving toward a predetermined conclusion. Those who choose a faith-based approach should realize that they cannot expect the attention of those who don’t share their postulates. The reverse is not true. Scholars who are personally religious constantly draw on work by scholars who do not share their postulates. One of the great achievements of modern Bible scholarship is that it communicates across religious borders so easily that we usually do not know the beliefs of its practitioners.
I’m okay with trying to set aside a “predetermined conclusion,” though skeptical of that possibility. (Does Fox believe in the modernist project?)
Fox goes on, “The best thing for Bible appreciation is secular, academic, religiously-neutral hermeneutic.”
Taking the Psalms as an example, one cannot appreciate the Psalms who does not pray the Psalms. And wouldn’t good scholarship (religiously motivated or not) call for us to engage the text on the author’s terms? How can one do good scholarship on David, for example, if one is not willing to engage the text in the way that David intended for it to be engaged? If he wrote a Psalm for corporate singing or reciting, is the individual in her or his library carrel who seeks to bracket out faith commitments going to get anywhere near to uncovering the meaning and import of that Psalm until she or he sings it with others?
Fox’s whole article is here.
Parker Palmer has a good rejoinder:
Objectivism—which is a complete myth with respect to how real people have ever known anything real—has great political persuasiveness because it gives us the illusion that we are in charge.
But gospel truth, transformational truth, says that we are not masters but are subject to powers larger than ourselves—and that we are blessed with the chance to be co-creators of something good if we are willing to work in harmony with those larger powers.
If we embrace a gospel way of knowing, we can create a different kind of education and perhaps a different world: a world where all of us are called to embody whatever truth we know; where we gather together with others to check, correct, confirm, and deepen whatever insights we may have; where we understand that, even as we seek truth, truth is seeking us; and where there can be those vital transformations, personal and social, that might take us a step closer to the beloved community.
So when it comes to biblical studies, I say: less hypermodernist objectivism, more affect! Let’s allow our thoughts–as Dr. Holmes suggested–to merge into worship; our studies into praise; our reading into praying.
My quest for the earliest attainable text of the Bible, I am realizing, is driven by scholarly interest and a general drive to learn, yes. But more than that, I want to know God more fully through this academic pursuit. My insatiable desire to master Greek noun declensions, Hebrew verb parsings, and intertextual allusions is in the end a desire to be mastered by the God who stands behind the words of Scripture.
But that kind of a posture doesn’t compromise scholarship, in my view. It makes it richer, deeper, and directed toward its most proper end.