Student Learning Outcomes for Biblical Studies in the Liberal Arts

What is the role of biblical studies in a liberal arts curriculum? At the 2009 North American Society of Biblical Literature conference, a panel of seven Bible scholars provided brief analyses and arguments about the appropriate goals of teaching biblical studies in undergraduate contexts in this historical moment. They consider and critique the notion of specific Student Learning Outcomes or Objectives (SLOs) for courses about the Bible. In the process they address questions such as: what is the relative importance of “coverage” (biblical literacy, disciplinary knowledge and methods, and the historical creation of the biblical texts) versus modern and historical reception and uses of these texts? In their contributions, the authors analyze ways that a biblical studies course can develop the critical reading and writing skills that are the hallmark of undergraduate education. Some authors find these skills furthered by not bracketing from study the normative truth claims in the texts and instead strategically and critically encouraging the identity work and religious seeking associated with religious uses of these texts. Others call attention to the institutional and classroom power dynamics which inform and are constituted by the current student learning outcomes movement.     

MORALITY AND POLITICS IN THE WORK OF MICHAEL WYSCHOGROD

Michael Wyschogrod claims that his arguments proceed from his biblical faith. But many of the (commendable) things that he has to say about politics and morality seem to derive from an autonomous ethics. I give five examples of arguments that cannot, in my reading of them, be drawn out of the relevant (but not definitive) biblical texts. Either the texts don't support the arguments at all, or they require interpretation, or some texts must be chosen above others if the arguments are to stand. Faith in the texts cannot by itself sustain the arguments that Wyschogrod wants to make.     

A Note on Scripture in the Summa theologiae

Beginning with the question of whether Aquinas's  Summa theologiae  inevitably distorts the meaning of biblical texts by removing them from their narrative context, this essay suggests that one way to think about Aquinas's use of Scripture in the  Summa theologiae  is to read together, as an ensemble, the biblical texts that he cites when treating a particular theme. Focusing on his first four questions on the virtue of faith ( ST  II-II, qq. 1–4), I argue that Aquinas's selection of biblical texts from across the canonical Scriptures enables him to provide a nuanced biblical perspective on a particular theme even without finding it necessary to quote Scripture in every article. I seek to bring to light the way that the various biblical texts in the question—whose functions within the articles are widely diverse, from providing the hinge for a  responsio  to framing a minor objection–complement and echo one another.     

Is God a Liar? (Genesis 2-3)--and Related Matters

Do some interpretations of Genesis 2–3 have the effectthat God is made out to be a liar? It has been suggested thatthis would be the result of the present writer's proposals.The subject is not one belonging to narrow biblical research;rather, it has roots in the history of theology and raises importantphilosophical questions.     

Match or Mismatch? Attempting a Feminist Pedagogy for a Course on Biblical Criticisms

This paper reports on a project undertaken as part of a wider group exploration of feminist pedagogy. It reflects on the issues this raised in teaching a course on contemporary biblical criticisms, an area of biblical studies where questions of power and ideology are frequently asked of texts. The project therefore asked the question whether there was a match or mismatch between the teaching process and the content of the course. Of particular concern was the understanding of the role of the teacher, the lecturer's ‘what am I doing in this class?’ question. The move to open up the student space led to the matter of boundaries. Who decides upon and regulates the limits of what can be discussed? What allows trust in a class and how does one deal with feelings and emotions? This paper engages the class members on all these issues, drawing on their comments gained from the questionnaire that was part of the project design.     

The Paradigm Challenged A New Analysis of the Origin of Diakonia 1

The classical paradigm saw the apostolic and biblical age as a special moment for the diaconal ministry. The important role of the diaconal ministry continued for just a few centuries and finally withered. According to this study, the traditional outline is not historically true, or at least we need new evidence in order to argue for the biblical origin of a social-caritative diaconal ministry. Following the interpretation of New Testament texts by Luther and Calvin, the 19^th century diaconia movement projected its own life setting into the ancient texts. Thus the return to the biblical ministry of diaconia actually turned out to be a reinterpretation of biblical and early church writings. The ministry of diakonos in the early church was not invented by the modern movement, but it gave a totally new meaning to the ancient Greek concept and also launched a new way to use diakonia-derivative vocabulary.     

The Arts,Midrash, and Biblical Teaching

Abstract. Biblical texts have been handed on to us through a long history of interpretation. Awareness of this rich but complex process is one of the goals of biblical teaching. Since the earliest centuries of the church there has been a parallel history of artistic interaction with the biblical text. These artistic treatments of biblical subjects have had a great cultural impact and have deeply influenced public perceptions and understandings of the Bible. Unfortunately, seldom does this history of artistic interpretation become a part of Bible courses. In this paper, I reflect on learnings from a serious effort to take artistic resources and methodologies into account in teaching Hebrew Bible in a theological school. My most successful efforts have employed the ancient Jewish interpretive method of midrash. Use of midrash opens new, imaginative possibilities that can enliven and extend our usual exegesis of texts. More specifically, midrash provides the ideal category for understanding artistic interactions with biblical texts. Through midrash students can understand artists to be both profound respecters of the power and integrity of biblical texts, while at the same time extending and entering into imaginative encounter with those texts. This article will appear as a chapter in the forthcoming book Arts, Theology, and the Church: New Intersections.     

Biblical Fidelity of Christian School Textbooks

A reasonable expectation of textbooks used in Christian schools is that they should regularly incorporate biblical content. It is also reasonable to expect the biblical content to be integrated—not segregated—to influence matters such as worldview, biblical relevance, character, and integrative skills. This expectation was tested via a representative sampling of 15 texts across a span of elementary, middle, and high school grades and representative content areas from eight Christian schools in the eastern Virginia region. Important findings include: close to half the texts used in the schools were from non-Christian publishers; textbooks from Christian publishers were predominantly from only two companies; the adequacy of textbook worldview scores is not in alignment with research showing major student deficiency in Christian worldviews; and approximately half of the scores for Christian textbooks were below the minimally acceptable level.     

For Better or Worse: Fundamentalists' Attitudes Toward Outgroups as a Function of Exposure to Authoritative Religious Texts

Fundamentalism not only predicts prejudice toward outgroups but also prosociality toward proximal targets and ingroups. Taking things a step further, we hypothesized that because fundamentalists tend to show submission to religious authority, their attitudes toward unknown targets and outgroups may vary significantly depending on the nature of the authoritative religious texts to which they are exposed. In three studies using hypothetical scenarios, the association between fundamentalism and prosocial attitudes (a) became negative after exposure to a violent biblical text (Study 1; unknown targets), (b) reversed from negative to positive after reading a prosocial biblical text (Study 2; negligent targets), and (c) became negative or positive following a violent versus prosocial biblical text (Study 3; atheist target). Additional results confirmed the uniqueness of fundamentalism compared to general religiosity, quest orientation, and authoritarianism, regarding such dependency upon religious authority. Findings also support the mediating roles of reported submissiveness to religious teachings and perceived symbolic threat.     

JESUS' LANGUAGE‐GAMES: THE SIGNIFICANCE OF THE NOTION OF LANGUAGE‐GAME FOR A REFORMULATION OF ‘NEW TESTAMENT BIBLICAL THEOLOGY’1

Despite the exciting consequences of the later Wittgenstein's notion of language‐game for theology in general, one discipline centered on language – exegesis and biblical theology – has remained largely unaffected by this advance. I here show that describing biblical language as a language‐game not only enhances our understanding of biblical texts; it also explodes a long‐term impasse separating the interpretation from the ‘actualization’ of sacred texts. Insights taken from the notion of a language‐game may, as with form of life and grammar, emerge as central building blocks for reformulating the postulates of biblical theology. 1     

Teaching the Prophetic Marriage Metaphor Texts

This article considers those passages in the prophetic writings of the Hebrew Bible that present the relationship between God and the people by means of a metaphor of a man and his promiscuous female partner. It reflects upon how these texts may fruitfully be taught in a seminary or college introductory Bible course, arguing that they should be included in the curriculum and not ignored. Practical recommendations of methods for presenting such biblical passages in the classroom are suggested.     

Beyond the Biblical Impasse: Homosexuality Through the Lens of Theological Anthropology

Abstract: What does the Bible say about homosexuality? The argument developed in this article demonstrates that the five biblical texts often cited as “proof” that the Bible condemns homosexuality reflect a theological anthropology that is challenged within Scripture itself and that has been determined by the church to be contextual rather than binding in relation to other debated issues. By bringing the theological anthropology reflected in the five texts into conversation with contrasting biblical anthropologies, it becomes possible to re‐frame the contemporary conversation on homosexuality in terms of discerning which biblical theological anthropology will be considered authoritative for the church in the 21^st century.     

Sacred Violence: the dark side of God

The subject of this essay is the use to which biblical texts which sanction aggression in the name of God have been put by Jews and Christians over the past 2000 years. The divine injunction given to the Israelites to exterminate the Canaanites has been explained in various ways, but without much success. A literal reading of the Hebrew Bible by Jews and Christians, past and present, has led to its exploitation in support of particular ideologies. Given the appalling record of both faith communities in their relationship with those of a different nationality or religious persuasion, it is imperative that the biblical account of the barbarism inflicted by the Israelites on the people of Canaan be subjected to a searching critique.     

The story of Joseph in the Qur'an and the old testament

The story of Joseph in the Qur'an has been approached by many non‐Muslim writers1 who were content to list which details of the biblical story have been missed out from the biblical story and which points have been added, maintaining that these had their origins in biblical or other Jewish sources. Our treatment here concentrates on the texts of the story in the Qur'an and the Old Testament, attempting to identify the differing functions and preoccupations of the two accounts in their respective contexts, to show how this difference affects the choice of material and the treatment given to it. This article concludes that the two versions should be approached by readers, Muslims and non‐Muslims, with this difference in mind in order to appreciate the message and the qualities of each.     

Learning Hebrew by Writing in English

This essay explores a midrange teaching and learning issue regarding the teaching of biblical languages and one strategy for addressing the issue. Seminary students do not yield a great enough return in exchange for the investment they are required to make in learning biblical languages. Students invest great time and money, but they do not learn to use the biblical languages to think critically about the Bible. This essay argues that a fruitful strategy for addressing this midrange issue is to require students to write in English about the Hebrew language. This strategy fosters students' ability to think critically about the biblical text. It also fosters their ability to use their budding knowledge of a biblical language to engage questions of meaning and issues of interpretation.