Reading the Old Testament with contextual sensitivity and theological depth can be difficult. It’s all too easy for people to assume they already know what the text is saying or to treat the Old Testament as a mere backdrop for the New Testament. University of Notre Dame professor Gary A. Anderson is well aware of these dangers, but he doesn’t let them dissuade him from reading the Old Testament with doctrinal reflection in mind.
On the first page of Christian Doctrine and the Old Testament, he reveals the admittedly ambitious aim of the book: to demonstrate that “theological doctrines need not be a hindrance to exegesis but, when properly deployed, play a key role in uncovering a text’s meaning” (p.xi). In the world of biblical studies, this can be seen as a pretty provocative claim. Some scholars worry this type of approach inevitably overlooks the continued place of these scriptures in the Jewish canon and leads to the error of triumphalistic supersessionism. Anderson himself acknowledges the importance of these concerns, and he reassures readers that his Old Testament studies “take the Jewish character and integrity of the text with utmost seriousness” (p.xii). Continue reading →
*This post is by guest writer Chris Wermeskerch. Chris is currently a M.Div. student at Northern Seminary. He loves memes, theology, Star Wars, and God. Not always in that order.
Collecting essays from an eclectic range of scholars and theologians, David Firth and Lindsay Wilson have created a unique package in Interpreting Old Testament Wisdom Literature. The title is, in a way, a bit of a misnomer. More than a straightforward commentary on the four traditional wisdom books, this collection discusses a wide range of scholarship on the canon as a whole, really. This is part of the book’s overall strength, but unfortunately, it stands as a weakness toward the end of the book.
The book starts with an overview of the study of Old Testament Wisdom literature today. As a seminarian, I felt like this would be too much of a review for me. Instead, I was pleasantly surprised to see which avenues were explored in this section. Questions were raised related to the genre of the books, the definition of wisdom, and a history of the study of the wisdom books. I found this part to be interesting, being both well-paced and well-researched. Continue reading →
When followers of Jesus gather in worship to perform a baptism or celebrate the Eucharist, these occasions can become moments when believers are immersed in sacramental means of grace that make the Christian faith tangible and help them “feel the truth of the resurrection,” to borrow a phrase from Ellen F. Davis (2016, p.282). It seems to me that there is something formational about these practices. In both of them, the whole self participates in the worship of God.
Presbyterian scholar Ronald P. Byars echoes this sentiment near the beginning of The Sacraments in Biblical Perspectivewhen he observes that the sacraments “testify to the conviction that the knowledge of God involves the mind, indeed—but not only the mind” (p.4). Byars’s wide-ranging and conversational exploration of the relevant biblical texts grows out a lifetime spent teaching liturgical theology and being a lectionary preacher. In light of these experiences, he finds it only natural for Christians to eventually reflect on their participation in the sacramental life of the Church and ask themselves, “What does this all mean? What do these words and actions say about God’s redemption of creation in Christ?” These are deep questions, and developing well-rounded answers takes some time and patience. For those taking this journey, though, Byars makes for a helpful traveling companion. Continue reading →
The book of Jonah is short, but its brevity does nothing to reduce the significance of the theological questions it raises. In Phillip Cary’s 2008 commentary on Jonah, he shows that those who have the courage and humility to let Jonah’s story confront them will be challenged to deepen their understanding of God’s mercy and wrestle once again with the meaning of the proclamation in Exodus 34:7 that the LORD is “a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (NRSV).
Cary approaches Jonah with both literary and theological sensitivity, pointing out relevant storytelling and rhetorical features, bringing the rest of the Christian canon into conversation with the text, and reflecting on how the book of Jonah might have challenged those who first encountered it. He also explores ways in which Jonah can continue to challenge Christian readers today.
Unfortunately, some studies of Jonah get tangled up in questions of historicity to the degree that the heart of the story—the expansive depth of God’s patience and mercy—can be missed. While some read Jonah as a historical narrative, there are a number of reasons for thinking that this is a misunderstanding of Jonah’s genre. Regardless of one’s position on the historicity of Jonah, though, most readers can hopefully agree that the main focus of the story is on the nature of God’s forgiveness and mercy. Continue reading →
In recent years, a growing number of Pauline scholars have sought to push beyond the bitter debates that have taken place over the last few decades between proponents of the so-called old and new perspectives on Paul. In Paul’s New Perspective, Garwood P. Anderson makes a substantial contribution to this quest for a more nuanced via media by introducing a relatively unexplored proposal to the conversation: an ambitious developmental approach to Paul’s soteriology.
In Anderson’s eyes, “Paul’s letters show evidence of both a contextually determined diversity and also a coherent development through time” (p.7). This conviction enables him to say that “both ‘camps’ are right, but not all the time” (p.5). He begins Paul’s New Perspective with a survey of the sprawling landscape of recent books on Paul. Anderson’s impressive familiarity with the relevant works of well-known “new perspective on Paul” (NPP) luminaries like Sanders, Dunn, and Wright is evident. He also introduces readers to the more recent contributions of other scholars like Bird, Gorman, and Barclay. To call Anderson “well-read” seems like a real understatement, and his nuanced engagement with an intimidatingly large pile of Pauline literature is both helpful and at times illuminating. Continue reading →
Near the beginning of Preaching the Luminous Word, Ellen F. Davis describes herself as “an exegete who teaches Old Testament and preaches, in that order” (xxiv). I’m grateful for that. It means the sermons gathered together in these pages are born out of a love for exegesis and attentive theological study, and it allows her to open up the unendingly rich and surprising world of Scripture in ways that invite her hearers and readers to slow down and linger with the text. Though her main academic background is in the Old Testament, Davis’s sermons in this volume reflect her engagement over the years with both the Old and New Testaments, delivered on a variety of occasions and in the midst of the seasonal rhythms of the Church’s liturgical calendar.
In the past, Davis has expressed concern over the harmful effects of shallow Scripture reading, which she finds to be an all-too-common problem, at least in some North American churches. What she speaks of as shallow readings of Scripture flow out from the presumption that we already know what the text has to say to us, so our readings become more like rehearsals than fresh explorations (xii). In sermons, this can manifest itself in a tendency to sentimentalize the Bible or rely too heavily on (sometimes rather contrived) illustrations to keep up the interest of those sitting in the pews. In light of these things, Davis wants to recover the importance of reading Scripture in deeply theological ways for the Church, especially from the pulpit. Stanley Hauerwas hits it on the head when he comments in the foreword that this sermon and essay collection “not only provides the exemplification of a theological reading of Scripture but also demonstrates the power of such a reading when articulated by someone of depth and elegance” (xiii). Continue reading →
In each of the four canonical Gospels, extended attention is given to the events that led up to and culminated in Christ’s death and subsequent resurrection. It’s for this reason that the gospel accounts have sometimes been described as “passion narratives with extended introductions.” Without taking away from the obvious importance placed by the gospel writers on the cross and resurrection, though, I think it’s also worth pointing out how much space is given (at least in the synoptic Gospels) to Jesus’ parables.
Jesus was known for being a storyteller. In fact, Richard Lischer notes in Reading the Parablesthat in the synoptic gospels, “the parables constitute approximately 35 percent of everything Jesus is reported to have said” (2014, p.5). Mark even tells his readers that when it came to the surrounding crowds, “He [Jesus] did not say anything to them without using a parable” (4:34a, NRSV). Of course, the function of the parables in Jesus’ proclamation and enactment of the Kingdom is not without controversy. In some places—especially in Mark—it is uncertain whether the parables were told in order to conceal or reveal. Regardless, it’s clear that the telling of parables formed an important rhythm in Jesus’ ministry. Continue reading →