Can you read the whole Bible in one year? Yup. But here are some things to keep in mind. April 24, 2013

1. Can you read the whole Bible in one year?Yup. But here are some things to keep in mind.April 24, 2013

2. Who wrote it? When? Who was it written for? Why do people disagree so much about what it says? Why is it so full of contradictions? What’s the deal with God in the Old Testament? Is it factual? Is it historical? Is it metaphorical? Why are there so many gruesome stories? Why are there two testaments? Who chose what books made it into the Bible? What books didn’t make it in? How close is our version to the original? If it was written for the ancient world, what good is it today?

3. Versions of the Bible • For most of history, most people did not read the Bible. They listened to a Latin version of it. Books were rare and literacy was low • Started to change with reformation • Luther’s German version and King James Version become normative • Today there are dozens of versions: KJV, NRSV, NIV, The Message, New American, Good News, etc • Translation is interpretation GET ONE WITH GOOD NOTES!

4. How has the Bible been read? • Origen, 3rd C., said it could be read literally, morally and allegorically • Allegory was deepest reading. It opened up meaning and metaphor • This view dominated interpretation for most of the next 1300-1400 years • Whether or not details were factually accurate was not an issue. That level was just assumed • Meaning was far more important

5. How has the Bible been read? • People didn’t argue about the details so much as the meaning of the story they supported • Miracles didn’t require a leap of faith because they weren’t articles of faith • Miracles were just part of the background of the way people perceived reality • Meaning of stories resided on this background like paint canvas

6. Enlightenment Changed This • Enlightenment elevated reason as primary lens by which many things, including religion, were viewed • This brought tremendous benefit to science, medicine, history, role of the individual • But it often stripped out allegorical/metaphorical meanings out of the Bible • The factuality and historicity of stories grew to become the most important parts and in the process the meaning of stories was often lost

7. Higher Criticism and Fundamentalism • In 19th century higher criticism began literary, textual, historical analysis, linguistic analysis etc, to take deeper look at Bible texts • Conservative Christianity responded, ironically, with tools of enlightenment to defend itself • Sought certainty and a literal, formulaic, historical reading of the Bible • “Reduced” the Bible to facts • “The Fundamentals” were first published in 1915. They included, among other things:

8. “The Fundamentals” and the Bible • Literal virgin birth, certainty of bodily resurrection • Divine inspiration of Bible • 7 days of creation – rejection of evolution • Mosaic authorship of Pentateuch • Literal OT authorship (Isaiah, Daniel) • Literalism around the devil • Literal, personal second-coming • Socially, the Bible now carries a lot of this baggage

9. Projection and the Bible • Bible takes multiple positions on so many issues, that literal interpretation becomes arbitrary • Literal reading often says more about the reader than the writer • This is projection • We project our opinions, biases, later theology, current events onto Bible and find what we want • Sexuality, women, slavery, economics, etc • We ask questions of Bible which its writers never conceived of in the ancient world • Implies need for careful interpretation

10. Interpretation is Important and Hard • To avoid just finding what we want, need to interpret thoughtfully • Learn as much as possible the text (language, key words, translations, ties to other texts, etc) • Learn as much as possible about context (concerns of original audience, history, cultural issues, etc) • Figure out what the authors were trying to say to their intended audience • Apply that package to issues today

11. Test Cases: Old Testament & Creation New Testament & Christmas Story

15. Notes on Old Testament • Little sense of individual authorship in OT (or NT). “Schools” of followers wrote and re-wrote texts • Others wrote in the name of schools or individuals to derive credibility • Great tension in OT comes between temple and prophets. • Temple maintained authority through ritual. Prophets constantly criticized temple for corruption

16. Notes on Old Testament • “Exodus Motif” reverberates throughout OT (and NT). It is the primary reference point • Israel was dominated by Egypt (perhaps), then threatened by Canaanites, fought among itself, conquered by Assyria, exiled by Babylon, conquered by Alexander, ruled by the Ptolemies, and conquered by Rome, which destroyed the temple and scattered the Jews • Stories created in one context were constantly re-written to apply to new contexts

17. Test Case Genesis 1:1-5:32 Creation

18. Two Creation Stories?

20. Genesis 1:1-5:32 • Literally, the two stories can’t be reconciled chronologically or theologically or literarily or narratively. • Meaning collapses in literal reading • Different authorship: Priestly source vs. Yahwist source • Different names for God, different vocabulary & style

21. 1:1-2:4a – Possible Meaning • Before creation earth is formless, dark wasteland and wind swept over waters • Creation takes on clear pattern: • “Let there be…”, creation, complete day • Very orderly. God is distant, not anthropomorphic • Similarities between this story and a Babylonian version, re-done for Israel’s theology • Something exists before creation, but it is chaos –similar to Babylonian accounts

22. 1:1-2:4a – Possible Meaning • Darkness considered to be evil, its origin mysterious • God creates through the spoken word – naming something signified power over it • Humans are culmination of creation • God’s “us”. Difficult to interpret. Divine council? • “Image”: God’s representative on earth? • Humans created male and female in God’s image • adam means humanity in Hebrew • God is outside of universe

23. 2:4b-5:32 – Possible Meaning • Yahwist account. More narrative, less orderly, creation feels more haphazard, less logical • Focus on relationships: humans/God, humans/world, humans/humans • Not sure what exists before creation • Story clearly written from agrarian setting, considering the allusions to farming

24. 2:4b-5:32 – Possible Meaning • Adam means human. Adamah means soil. Play on words and mixed imagery. Creation of humanity, not a man • No concept of soul. God’s breath animates Adam • Breath = Ruach. Same word for wind in first story and for spirit later in the OT

25. 2:4b-5:32 – Possible Meaning • No notion of humans created in God’s image • “Eden” means delight. Garden is common image in ancient creation myths. • Humans are God’s caretakers in the garden, and must follow Gods’ rules • Tree is common feminine fertility symbol in myths. Here tree symbolizes wisdom or hubris • It wasn’t an apple

26. 2:4b-5:32 – Possible Meaning • Woman is crowning event of creation, yet passage has been used to subjugate women. Later readers give strongly misogynist interpretation • Use of rib is uncertain, may be legacy of Sumerian mythology • Woman is helper, but not subservient. • Story seems to explain and validate 10th century covenantal marriage • Finishes with short hymn and divine mandate for sex. Hmm, maybe sex isn’t that bad

27. 2:4b-5:32 – Possible Meaning • No mention of “sin” or “original sin” in Hebrew. That’s from Augustine • Snakes were ancient symbols of wisdom, fertility, immortality. Not seen as the devil here. That is much later interpretation • Snake also symbol of Canaanite religion • Original source of evil is elusive • Story shows connections breaking down

28. 2:4b-5:32 – Possible Meaning • Snake is half right, God is wrong. Adam & Eve are not put to death, they see good and evil • The question is this: Who knows what’s best for the creature, the creator or the creature? • Humans refuse responsibility for their error. Adam blames Eve and God. Eve blames serpent • God’s love for humanity continues in spite of error • “Us” may refer to ancient court of gods • Maybe God feared humans would become God-like (See Nephilim later)

29. New Testament

30. When was it Written(ish)? • Jesus: 3-33? • Paul’s Letters: 51-58 • Roman/Jewish War: 66-70 • Oral forms of gospels (33-110) • Gospel of Mark: 68-73 (set in 33) • Rome destroys Jerusalem temple: 70 • Gospel of Matthew: 80-90 (set in 33) • Luke/Acts: 80-90 (set in 33-58) • Gospel of John: 80-110 (set in 33) • Revelation: 92-96 (set in 110s) • Other Epistles: 70-130 (set in 51-58) • Didache: 100-150 • Justin Martyr: Mid 2nd Century • Gospel of Thomas: Mid 3rd Century (set in 33) • Late 4th/early 5th century, canon assumed closed

31. Relationship of Gospels Mark Matthew Luke John MarkOralTradition Q Tradition Matthew Oral Tradition Luke Oral Tradition John Oral Tradition

32. Thoughts on NT • Gospel accounts all set around year 33, but not written until decades later • Gospels, Acts and Paul’s letters differ substantially on details, chronology, characters, theology • We think of Gospel as one story, but is at least four stories • Mark, Matthew & Luke are synoptic. John is very different • Little of it written in Israel • Oral tradition in Aramaic and Greek • Written in Greek (which Jesus did not speak)

33. Reading 3 Stories at Once • Jesus’ story took place around 33. That’s the story on the surface • Gospels written decades later and they completely re-interpret Jesus story for new audiences and new issues • Writers consciously using Old Testament themes, theology and stories, and often Greco-Roman theology and philosophy. Helpful to know those stories too

34. Thoughts on Paul • Original to Paul (Circa 50s) – Radical Paul • Romans, I Corinthians, II Corinthians, I Thessalonians, Galatians, Philippians, Philemon • Challenges many social conventions of ancient world • Disputed (Circa 70-90) – Conservative Paul • Ephesians, Colossians, 2 Thessalonians • Challenges and reinforces social conventions of ancient world • Non-Pauline (Circa 100-120) – Reactionary Paul • I Timothy, II Timothy, Titus • Reinforces many social conventions of ancient world

35. Is the NT Historically Accurate? • “…was not composed to record historical remembrances about Jesus” • “History” as objective discipline did not exist until 19th century. • Evangelists sought to write gospels, “evangelion” (good news), message of salvation. • Goal: Preaching for conversion, identity claims for Jesus, interpreting Jesus stories to Christian community

36. Social Context of NT • Tradition of oppression by foreign powers • Jewish hierarchy colluded with Roman Empire • Honor/Shame Society: Pivotal social value was public reputation. In-group /out-group behavior • Collectivistic: Individuals defined by communal identity. No personal relationship with God • Kinship defines a person • Spirit world: Good/evil spirits everywhere. Human issues had spiritual corollaries

37. Social Context of Text • Patron/Client structure: “socially fixed relations of reciprocity between social unequals” • Purity: System of meaning that determines behavior as good or deviant. Elaborate rules • Hellenistic world • Growing apocalypticism in face of Roman occupation • Meals very ceremonial and microcosm of life • Poor, agrarian

38. Women in NT • Property of fathers or husbands • Extremely ritually unclean when menstruating • Lived private lives in family, no social lives or power outside kinship circle • Double standards • Jesus treats them in egalitarian way • Few are named or speak

39. Relationship to Imperial Rome • Rome dominated Mediterranean world • Peace through threat of violence • Roman soldiers throughout Palestine • Heavily taxed Jewish commerce, especially agriculture, reducing people to virtual slaves • Used powerful Jews in patron/client structure: appointed Jewish governors and the high priest. Used Jewish men to collect taxes • Jews hated the Romans

40. Relationship to Imperial Rome • Persecuted some early Christian communities • Rome is focus of apocalyptic projection • Romans considered emperor to be a God • Emperor’s image on all Roman coins, which Jews had to use • Before the temple fell, Rome placed statue of emperor in holy of holies • ROME DESTROYED HOLIEST JEWISH SITE

41. Relationship to Imperial Rome • Rome allowed many religions to thrive in empire. • Context was multi-religious, but Rome required subjects to recognize emperor as God • Jews did not do this and Rome was suspicious • Caesar Augustus was believed to be the son of God who brought peace to the world • Christians used many of the titles reserved for Caesar for Jesus. Very inflammatory

42. Theological Context of the Audience • Religion inseparable from social, political, economic and psychological life • Jesus does not match Messianic expectations • Growing apocalyptic expectations • Expected Jesus to return very soon • Community of Jews, God-Fearers and Gentiles

43. Relationship to Judaism • Christianity not distinct from Judaism at that time • Jesus not creating a new religion. Fulfilling OT with Kingdom of God • Jesus portrayed in prophetic tradition, challenging oppression • Jesus challenges Jewish establishment • Jesus reaches out to Jews and gentiles

44. Test Case Matthew 1:1-2:23 & Luke 1:1-2:52 The Birth of Christ

45. What is in a Christmas pageant?

47. Matthew’s Genealogy • Genealogy • Begins with Abraham • All men except for Tamar, Rahab, Ruth, wife of Uriah (Bathsheba), and Mary. What’s unique about these women? • No manger, shepherds or any of that • Why Bethlehem? Site of David’s Birth. Bethlehem means “bread”

48. The Virgin? • Mary is passive character –has no choice in conception. Joseph and the angel drive the story • The Septuagint, 3rd century BC Greek translation of Hebrew scriptures translated “young woman” from Hebrew as “Virgin” in Greek.

49. Wise Guise • Wise men are astrologers, learned men from Persia. • Chief priest quotes Micah to them to show Bethlehem as the birth place of the Messiah • Wise men pay homage to Jesus then avoid Herod • Not kings. Doesn’t say there were three

50. A Christmas pageant where all the kids get killed? • To avoid Herod, Joseph receives dream and takes family to Egypt • Jesus’ journey may symbolize the Jewish people: from Canaan to Egypt and back to Israel • Like Moses, Jesus avoids mass killing of Jewish boys • Herod is cast as Pharaoh, kills innocent boys • Herod’s title was King of the Jews. Matthew subverts that with Jesus title, King of the Jews • Angel/dream send family back to Israel and literary trick sends them to Nazareth