By R. W. L. Moberly
R.W.L. Moberly's target is to "read the Bible for all it's worth," by means of connecting the trivialities of biblical scholarship with the massive questions of God and human existence. vintage Christian understandings of what's essential to converse validly approximately God are used to set a context for contemporary linguistic and old interpretation to be able to produce a postmodern knowing of biblical interpretation. distinctive reports of Abraham's sacrifice in Genesis 22, the tale of the adventure to Emmaus (Luke 24), and the Christology of Matthew's Gospel combine conception with perform.
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There is a passing reference (1995: 240) to the question of the Bible in relation to Jewish and Christian identity, but nothing more. 32 The reason for this appears to lie in the nature of their interest in the signiﬁcance of the Bible within contemporary culture. Their interest appears to be solely with the Bible as a cultural fact (in terms of my earlier discussion, a ‘classic’), where the issue is not, as for Christian (or Jewish) scholars, to understand and promote the Bible’s signiﬁcance in responsible ways and seek to correct its misuse; rather, the issue is to understand that signiﬁcance as an exercise of power play on the part of some at the expense of others, so that one can appropriately combat and diminish it.
Since the university could not be expected to judge between these, for ‘it had no criteria for doing so’, it followed that theology ‘seemed to people to be non-scientiﬁc’. Critical biblical study, by contrast, was comparatively free from this weakness (1983: 113). This is fair comment. But once it is recognized that study of the Bible qua Bible is not a ‘neutral’ undertaking, the question of the criteria by which the discipline is constituted and recognized returns to the agenda. Perhaps biblical and theological studies should seek to be regarded as disciplines like economics, where rival and sometimes irreconcilable schools of thought, contested implications for human priorities, failed predictions about the future, and extensive links with interested parties beyond the academy are not considered as disqualifying academic engagement with the subject.
In his recent study (Barr 1999), Barr argues that questions of religious truth are the responsibility of the doctrinal, rather than biblical, theologian. How doctrinal theologians might rightly carry out that task is not discussed. 25 26 The Bible, Theology, and Faith elements which would enable coherent discussion as to how the religious history within the New Testament may, or may not, offer truth in relation to God. The classic protocols for speech about God have so thoroughly disappeared from view that their absence is no longer noticed.