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So what does God have to do with all this? In his quest for answers, [physicist Jeremy] England, of course, finds himself at the center of the classic struggle between science and spirituality. While Christianity and Darwinism are generally opposed, Judaism doesn’t take issue with the science of life. The Rabbinical Council of America even takes the stance that “evolutionary theory, properly understood, is not incompatible with belief in a Divine Creator.”
For his part, England believes science can give us explanations and predictions, but it can never tell us what we should do with that information. That’s where, he says, the religious teachings come in. Indeed, the man who’s one-upping Darwin has spent the past 10 years painstakingly combing through the Torah, interpreting it word by word much the way he ponders the meaning of life. His conclusion? Common translations are lacking. Take the term “creation.” England suggests we understand it not as the literal making of the Earth but rather as giving Earth a name. All throughout the Bible, he says, there are examples of terms that could be interpreted differently from what we’ve come to accept as standard.
Wednesday night Bible study tonight delved into Matthew’s version of the genealogy of Jesus. This got me thinking about a series of posts I wrote a few years back about this topic, which I thought I’d link to again for those who either missed it the first time around or wanted a refresher.
Someone sent me a blog post, Why I Left the Revised Common Lectionary Behind, in which Rev. Chris Duckwortht argues against RCL and in favour of a new lectionary, recently constructed, “the Narrative Lectionary, a project out of Luther Seminary that offers a 9-month, single-reading lectionary starting with Genesis and moving through to the Epistles and Revelation.”
The top reason for leaving the RCL is that “the RCL presents Old Testament texts only in relation to the Gospel text”. FALSE. About half the year a community can decide to read through the Firsts Testament semi-continuously, just as the RCL reads through the New Testament. Recently, communities spent seven weeks reading through 2 Samuel. Compare that to the Narrative Lectionary: 2 Samuel appears for only one Sunday. Let’s look at the Narrative Lectionary use of the First Testament: the Pentateuch gets five Sundays – 3 reading from Genesis, one from Exodus, one from Deuteronomy. That’s it! The Garden of Eden second creation story, Isaac’s birth, Jacob wrestling, Moses’ call, and the 10 commandments. That doesn’t even cover the stories you would expect in a cardboard children’s bible!!! In RCL, Genesis alone gets something like 26 readings – 14 weeks in a row in Year A. Followed by 7 weeks of Exodus. Need I go on…
My personal opinion: the RCL is far superior to the NL. To paraphrase American Bandstand, it’s got a good beat and it’s easy to preach from.
The honor of hosting this months’ Biblical Studies Carnival goes to Bob McDonald, who has now posted the best of August’s biblioblogging for your edification.
…Which is good news for the orthodox. Larry Hurtado explains:
I continue to see some scholars stating as unquestioned fact that “orthodoxy” and “heresy” really only emerged after Constantine, that only with the power of imperial coercion could these categories operate, and that in the pre-Constantinian period all we have is Christian diversity, with no recognizable direction or shape to it. In some cases, scholars will admit that with Irenaeus (late second century) and perhaps even Justin (mid-second century) we may see the early expressions of notions of “heresy.” But a recent study by Robert M. Royalty, Jr., The Origin of Heresy: A History of Discourse in Second Temple Judaism and Early Christianity (London/New York: Routledge, 2013), marshals effectively evidence and argument that should correct such views.
The latest Biblical Studies Carnival is now posted at My Digital Seminary. Enjoy!
Miguel Ruiz at Internet Monk sheds new light on some old biblical texts.
The history of Christianity is a twisted tale of conflict over sexuality and the suppression of those who dissent the party line on bedroom ethics. These days, it is commonly argued that there is only one correct approach, from sound exegesis of Scripture, to human sexuality and appropriate boundaries. However, we still must concede that what is commonly accepted as “right” today is not exactly how we have always taught. Throughout the centuries, various sexual practices have gone in and out of favor with the church catholic at various times and in various cultures, as external influences have doubtlessly impacted how the relevant Scripture passages were read and understood. We’ve run the gamut from repressing to libertine, and everything in between. It is nothing short of confounding how difficult it is to get the Bible to speak directly and consistently on these matters. If we truly value and respect the Word of God, we would be wise to continue listening and respectfully consider alternate interpretations, especially those coming from fellow believers as a matter of conscience. We’ve all made mistakes in Biblical interpretation before, probably not for the last time. So I challenge you to listen with an open mind as I explain how we’ve been largely wrong about a particular issue for a number of years: Prostitution.
Note for the sarcasm-challenged: It’s satire. But it does make a point, and some of my readers will appreciate it.