Reading Lenses: Seeing the Bible Again
|
The older way of seeing and reading the Bible has made the Bible incredible and irrelevant for vast numbers of people.
|
The key word in the title of this book--Reading the Bible Again for the First Time--is "again." It points to my central claim. Over the
past century an older way of reading the Bible has ceased to be persuasive for millions of people, and thus one of the most imperative
needs in our time is a way of reading the Bible anew.
Reading and seeing go together. On the one hand, what we read can affect how we see. On the other hand, and more important for my
immediate purpose, how we see affects how we read. What we bring to our reading of a text or document affects how we read it. All of
us, whether we use reading glasses or not, read through lenses.
As we enter the twenty-first century, we need a new set of lenses through which to read the Bible. The older set, ground and polished by
modernity, no longer works for millions of people. These lenses need to be replaced. The older way of seeing and reading the Bible,
which I will soon describe, has made the Bible incredible and irrelevant for vast numbers of people. This is so not only for the millions
who have left the church in Europe and North America, but also for many Christians who continue to be active in the life of the church.
The need for new lenses thus exists within the church itself. The older lenses enabled Christians of earlier generations to experience
the Bible as a lamp unto their feet, a source of illumination for following the Christian path. But for many Christians in our time, the older
lenses have become opaque, turning the Bible into a stumbling block in the way. Yet not all Christians agree about the need for new
lenses. Many vigorously defend the older way of seeing the Bible. For them, what seems to be at stake is nothing less than the truth of
the Bible and Christianity itself.
Conflicting Lenses
Conflict about how to see and read the Bible is the single greatest issue dividing Christians in North America today. On one side of the
divide are fundamentalist and many conservative-evangelical Christians. On the other side are moderate-to-liberal Christians, mostly in
mainline denominations. Separating the two groups are two very different ways of seeing three foundational questions about the Bible:
questions about its origin, its authority, and its interpretation.
|
As a contemporary bumper sticker boldly puts it, "God said it, I believe it, that settles it."
|
The first group, who sometimes call themselves "Bible-believing Christians," typically see the Bible as the inerrant and infallible Word of
God. This conviction flows out of the way they see the Bible's origin: it comes from God, as no other book does. As a divine product, it is
God's truth, and its' divine origin is the basis of its authority. As a contemporary bumper sticker boldly puts it, "God said it, I believe it, that
settles it." The sticker may be unfair to many who hold this position, but it was created by an advocate, not by a critic.
For these Christians, the Bible is to be interpreted literally, unless the language of a particular passage is clearly metaphorical. From
their point of view, allowing nonliteral interpretation opens the door to evading the Bible's authority and making it say what we want it to
say. They typically see themselves as taking the Bible with utmost seriousness and often criticize moderate-to-liberal Christians for
watering it down and avoiding its authority. They also commonly see themselves as affirming "the old-time religion"--that is, Christianity
as it was before the modern period. In fact, however, as we shall see, their approach is itself modern, largely the product of a particular
form of nineteenth- and twentieth-century Protestant theology. Moreover, rather than allowing the Bible its full voice, their approach
actually confines the Bible within a tight theological structure.
The second group of Christians, most of who are found in mainline churches, are less clear about how the do see the Bible than
about how they do not. They are strongly convinced that many parts of the Bible cannot be taken literally, either as historically
factual or as expressing the will of God. Some people who reach this conclusion leave the church, of course. But many continue within
the church and are seeking a way of seeing the Bible that moves beyond biblical literalism and makes persuasive and compelling
sense.
|
Never before has there been so great an appetite for modern biblical scholarship among mainline Christians.
|
Their numbers are growing; never before has there been so great an appetite for modern biblical scholarship among mainline
Christians. They are responding strongly and positively to a more historical and metaphorical reading of the Bible. At the grass-roots
level of mainline churches, a major de-literalization of the Bible is underway.
Though these Christians know with certainty that they cannot be biblical literalists, they are less clear about how they do see the
origin and authority of the Bible. They are often uncertain what it means to say that the Bible is "the Word of God" or "inspired by God."
Though they reject grounding the Bible's authority in its infallibility, they are unsure what "biblical authority" might mean.
Thus it is not surprising that even within mainline denominations, there is conflict about how to see and read the Bible. At the national
level, most of these denominations have vocal minority movements protesting what they perceive to be the loss of biblical authority. At
the local level, some congregations are sharply divided about how to see the Bible. The conflict also divides families. In many
conservative Christian families, one or more members have either dropped out of church or become part of a liberal church. The reverse
is also true: many liberal Christian families have seen one or more of their members become conservative Christians. Some families
have been able to negotiate this conflict with grace. But in many, it has been a source of division, grief, and hand-wringing.
Related Links
Meeting God Again Have
Marcus Borg examines the idea of 'God' as panentheistic. How do our own images of God relate to cultural representations of
God?
Marcus Borg: Redefining Jesus for the 21st Century
How can understanding Jesus as a 'man' can lead you to a more authentic Christian life? Forum.
God At 2000
Marcus Borg talks about how he sees God in this excerpt from his talk at the highly successful God at 2000 conference, which was
co-sponsored by GraceCom. Excerpt.
Jesus Under the Bodhi Tree
Marcus Borg discusses the parallels and similarities of Jesus and Buddha, and Christianity and Buddhism. What can the two traditions
learn from each other? Interview.
