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.     

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.     

Challenging the Objectivist Paradigm: Teaching Biblical Theology with J.R.R. Tolkien,C.S. Lewis,and Guillermo del Toro

The dissimilarity that exists between the historical and cultural situation of North American college students and the world described by the biblical authors poses a problem for theological and religious education. While the biblical authors tell fantastic stories of miracle and magic, the scientific and technological paradigm prevalent in western culture emphasizes the gathering of objective facts in the name of efficiency and pragmatism. Theological education tends to respond to this situation by embracing either a program of historical criticism or a form of Biblicism, both of which reinforce an objectivist approach to education. What is needed in theological education is an approach that “re‐mythologizes” the Bible, enabling students to hear the theological message of the text addressed to their cultural and historical situation. One way this approach can be encouraged is through the teaching of the biblical text in conversation with the contemporary stories found in popular culture.     

Alfred Loisy's Developmental Approach to Scripture: Reading the ‘Firmin’ Articles in the Context of Nineteenth‐ and Twentieth‐Century Historical Biblical Criticism

Alfred Loisy's ‘Firmin’ articles applied John Henry Newman's concept of development of doctrine within church history to the Bible. In doing this, Loisy was attempting to convince his Catholic audience to appropriate the historical critical method within Catholic biblical interpretation. Loisy attempted to explain the notion of development within the Bible, which had become commonplace among the Protestant historical critical scholarship of the time, in light of Newman's concept of the development of doctrine within history.     

Part IV: Prophecy,Knowledge and Study of Religion

The historical connection between the study of the Bible and the study of religion is examined through Spinoza's application of his anthropomorphic theory of religion to his analysis of biblicalprophecy. Drawing on current epistemological discussion, Spinoza shows in the Ethics how the pervasive anthropomorphism of popular explanations of the world, rooted in imagination, develops into religious systems. This theory informs Spinoza's analysis of biblical prophecy in his Treatise, in which he displaces the philosophical hermeneutic of Maimonides in favor of an historical-critical analysis. The result is a consistency of method—historical, critical, comparative — between his study of the Bible and the study of religion generally.     

Childhood and Age in the Bible

Biblical studies has often avoided the children in the biblical text, to the detriment of the discipline. The topic of childhood in the Bible provides a particular opportunity for dialogue between biblical studies (including historical, theological, and social approaches), psychology of religion, and pastoral psychology. This article examines three biblical stories: Adam and Eve, David, and Jesus. In each case, I inquire about the ages of the characters, the interpretive assumptions at work in biblical studies, and the psychological insights that may be brought to bear on the biblical text.     

Word of God or Witness? Issues in Christian Biblical Hermeneutics

This article gives a historical overview of the main issues and problems facing Christian interpreters of the Bible. The Christian understanding of the Bible is influenced by two main factors. On the one hand, Christians believe that God revealed himself and was present in the life, ministry, teaching, death and resurrection of Jesus of Nazareth. In other words, Jesus is the one Word of God. On the other hand, Christians believe that the Bible is inspired Holy Scripture, containing the revelation of God. There is a tension between these two approaches, as one locates the divine revelation in the person of Jesus of Nazareth, the other in the Holy Book. The article argues that this tension has been a major creative driving force in the history of Christian biblical interpretation. It traces the main strategies with which Christian interpreters have approached the Bible in order to reconcile these two elements, or in which they have allowed one to overrule the other. This will provide an introduction to the key approaches and methods in Christian biblical interpretation.     

Wayne G. Rollins' Soul and Psyche: An Appreciation

Professor Wayne G. Rollins has written a remarkably important book on the history of the interface between psychological and biblical studies. It is called Soul and Psyche: The Bible in Psychological Perspective. It is so comprehensive that it reaches from the words of Jesus of Nazareth to the models of Kohut and Winnicott, from the First Century to the Twenty-First, from Freud to Fowler and beyond. He definitively addresses the full range of issues relating to the psychological critique of the Bible and the history of Biblical Psychology.     

Cross-Cultural Reflections on the Feminine “Other”: Hebraism and Hellenism Redux

This paper addresses two of the most famous “others” in human history: Hellenism in relation to Hebraism and man in relation to woman. The development of modern psychiatry and psychology has been fundamentally informed by classical Greek thought, leaving the Bible epistemologically maligned as a valid alternative source-text for development of metatheory. This historical dominance of classical Greek thought has likewise directly contributed to the “otherness” status of women, establishing an implicit misogynistic undercurrent in Western history. The biblical worldview offers a destigmatized conception of the woman that affirms her independent status as a psychologically complete individual. This difference dramatically plays out in contrasting biblical and Greek views of women through comparing the story of Prometheus and Pandora with that of Adam and Eve. Pandora is described as a curse to man in retaliation for Prometheus stealing fire for man. In stark contrast, Eve is described as a blessing to man and as a helpmeet-opposite (ezer kenegdo). The biblical narrative of Adam and Eve represents a truly egalitarian approach to women. Despite Freud’s materialistic treatment of religion, the privileged position that classical Greek thought has enjoyed in the West has in fact acted as an illusion, serving as an existential tranquilizer and distracting the scientific conversation away from the life-affirming, hopeful message promoted through the biblical tradition. We can no longer afford to keep the Bible in the “other” category—we must mobilize the biblical tradition in the service of inductively developing a robust new conception of mental health.     

Judge not? The pedagogical puzzle of right interpretation and wrong interpretation

When studying the reception history of the Bible, should students be asked to suspend judgment on a particular interpretation for the sake of the pedagogical goals of the course? Or is their judgment essential to the process of learning and understanding? This essay explores the pedagogical puzzle of right interpretation and wrong interpretation through the context of my classroom, where neither the troubling events of a nation in turmoil nor our own social, religious, and cultural locations as readers could be bracketed from the learning environment, despite my best efforts. In particular, this essay integrates the approach outlined by Gary Weissman, who argues for an embrace of student misreading in his book The Writer in the Well. His suggestion that misreading and rewriting are fundamental to the process of understanding is provocative, and its application to biblical studies presents special challenges, but this paper argues for its relevance to the pedagogical puzzle at hand.     

Homosexuality in Biblical Perspective

Homosexuality in Biblical Perspective analyses, in their cultural context, biblical passages on homosexuality. Biblical anthropology did not distinguish between homosexual orientation and behavior. Biblical passages address homosexual behavior of heterosexual persons in cultic contexts, identifying the perpetrators with pagan worship practice, eclipsing their identity as the people of Yahweh. Such behavior is an abomination. The Bible says nothing about the morality of homosexual behavior within a committed and ethical troth relationship such as marriage.     

The Familiar Made Strange: An Orientation to Biblical Study in Vancouver

Abstract. This paper originated in a Wabash‐funded colloquium organized by Richard Ascough and Leif Vaage, on the theme: “Teaching the Bible for Leadership in the United Church of Canada.” Professors teaching biblical studies at United Church seminaries and theological schools met over three years to share pedagogy, things that have worked and not worked in the classroom, changes in teaching Bible over the years, and the role of context in shaping teaching. In the final year they presented their philosophy of teaching to one another; this paper arose from that meeting. The paper describes an orientation to teaching New Testament Studies at Vancouver School of Theology, a theologically liberal school in the context of Vancouver, Canada – paradoxically one of the most secular and multi‐religious cities in the world. Guided by Denise Levertov's poem, “Overland to the Islands,” it explores the promises and challenges of biblical study grounded in the material reality of the world, amidst older students who bear the marks of secularity, who are impatient with traditional orthodoxies, and who long more for life before the grave than after it. Adopting ideas from Roland Barthes, Paul Ricoeur, and Julia Kristeva, it explores teaching the Bible in a way that promotes the polyvalence, strangeness, and irreducibility of biblical texts, in order to move students away from exegetical and hermeneutical theories content with recovering authorial intent and reconstructing historical origins as the primary tasks of biblical study. The paper describes a model of teaching that celebrates the materiality of the New Testament together with its textual, social, theological, and historical complexity, as well as a tradition‐constituted means of apprehending the world, and which treasures students as living texts who in the course of interpretation awaken ever‐fresh meanings relevant to their own communal and personal identities.     

Homosexuality and the Bible or Queer Reading? A Response to Martti Nissinen

Abstract

This article offers a response to Martti Nissinen's important text Homoeroticism in the Biblical World. Although Nissinen's research is historical, his analysis of ancient practices is offered as a contribution to contemporary debates on homosexuality within the Church. A powerful case is made that attitudes towards gender relations in the ancient world were governed by assumptions concerning the proper relations between active, ‘penetrating’, social superiors and passive, ‘penetrated’, inferiors. The disjunction between this worldview and contemporary contexts and concepts is demonstrated, thus problematizing the notion that contemporary practices can be predicated upon ‘biblical’ norms.

Despite its significance Nissinen's work cannot be straightforwardly appropriated as a helpful contribution to debate. The very act of constructing a canon of biblical references to homosexuality is problematic. It positions homosexuality once again as the object of research—that which is silent while spoken about. This, in turn, disguises the assumption that there is an unproblematic continuum in heterosexual relations that endures over time and does not require similar interrogation. Heteronormativity is thus actively sustained. There is a need to go beyond even the apparently progressive forms of biblical scholarship currently being pursued by Nissinen and others in order to develop a ‘queer commentary’ on the Bible. This will denaturalize the very concepts male, female and homosexual through which our relations with the text are currently constructed.     

“I Did Not Wash My Feet with that Woman”: Using Dramatic Performance to Teach Biblical Studies

The student dramatic performance is an effective way for undergraduates to learn biblical studies. In this article I will give an example of a dramatic performance assignment that I developed over a number of courses and used most recently and most successfully in an undergraduate course in the Hebrew Bible at a small liberal arts college in the Midwest/Appalachian region in 2008. Drawing on my own experience as a teacher, as well as on the ideas of philosophers, educators, playwrights, and biblical scholars, I will explain why such performances are effective teaching tools. I will also give guidance on how to use dramatic performances effectively. I intend to show that the success of this assignment depends on, and ultimately validates, two basic trusts: trust in the intellectual and creative capacity of students, as well as trust in the wealth of meaning in the biblical text.     

How We Teach Introductory Bible Courses: A Comparative and Historical Sampling

This study identifies the dominant modes of biblical interpretation being taught in introductory Bible courses through a qualitative analysis of course syllabi from three institutional contexts: evangelical Christian colleges, private colleges, and public universities. Despite a proliferation of methods and scholarly approaches to the Bible, this study reveals that historical‐critical approaches continue to predominate in pedagogical contexts, especially private colleges and public universities. In Christian colleges, theological approaches appear more frequently, usually alongside historical criticism and rarely supplanting it. The study also shows that teachers have been deploying social scientific and ideological approaches with increasing frequency over the past decade. Additionally, the study tracked instruments of student assessment in these courses. Public universities showed a particularly high level of pedagogical conservatism in this regard, while Christian colleges exhibit the greatest diversity with respect to course assignments and evaluations. See also “ Response to ‘How We Teach Introductory Bible Courses’ ” by Caryn A. Reeder, Tat‐siong Benny Liew, Jane S. Webster, Alicia J. Batten, and Chris Frilingos, published in this issue of the journal. The complete data set is included in an extended Appendix at the end of the article, and is also available electronically on the “Supporting Information” tab of the article's webpage and at the Wabash Center ( http://www.wabashcenter.wabash.edu/pdfs/AppendixCornellandLeMon.pdf ).     

FROM DIVINE ORACLES TO THE HIGHER CRITICISM: ANDREW D. WHITE AND THE WARFARE OF SCIENCE WITH THEOLOGY IN CHRISTENDOM

Historians of science and religion have given little attention to how historical‐critical scholarship influenced perceptions of the relationship between science and religion in the nineteenth century. However, the so‐called “cofounders” of the “conflict thesis,” the idea that science and religion are fundamentally and irrevocable at odds, were greatly affected by this literature. Indeed, in his two‐volume magnum opus, A History of the Warfare of Science with Theology in Christendom (1896), Andrew D. White, in his longest and final chapter of his masterpiece, traced the development of the “scientific interpretation” of the Bible. In this article, I argue that developments in biblical criticism had a direct impact on how White constructed his historical understanding of the relationship between science and religion. By examining more carefully how biblical criticism played a significant role in the thought of White and other alleged cofounders of the conflict thesis, this article hopes to relocate the origins, development, and meaning of the science–religion debate at the end of the nineteenth century.     

BIBLICAL POETRY,SPINOZIST HERMENEUTICS,AND CRITICAL SCHOLARSHIP

This article considers a little known chapter in the long history of the question of the nature of biblical poetry. The debate between the Jewish scholar Raffaele Rabeni and the Christian Hebraist Biagio Garofalo (1710–1714) exemplifies shifting attitudes and concerns of eighteenth century Jewish and Christian polemists. Ostensibly, the exchange concerned an apparently innocuous topic, the “Poetry of the Hebrews”, namely, whether Biblical poetry was rhymed or metrical. At a closer look, the two scholars, equally familiar with Spinoza’s biblical critique and the latest philological and critical scholarship, clashed over the textual authority of the Hebrew Bible.

This Italian polemical exchange not only foreshadows emerging developments in the field of biblical studies, but it also differs from previous examples because of its public ramifications. The debate was publicized by the Giornale de’ Letterati, Italy’s foremost scholarly journal of the time, which sided with Garofalo. For his part, Rabeni actively opposed the publication’s “modern” approach to sacred and profane history by supporting the Jesuit Father, Giovan Antonio Bernardi, in the course of a heated controversy over the journal’s historiographical stance and objectivity.

Unlike most cases of early modern Jewish–Christian polemics examined by researchers, the Rabeni–Garofalo affair and its ramifications reflect the birth pangs that accompanied the emergence of the modern study of sacred and diplomatic history in Italy, and is best understood within the context of historical and philological‐critical studies that characterized the early stages of the Italian Enlightenment.     

INTRODUCTION TO THE SYMPOSIUM ON SCIENCE,RELIGION, AND THE RISE OF BIBLICAL CRITICISM

This is an introduction to the Symposium on “Science, Religion, and the Rise of Biblical Criticism,” which has been designed as a thematic section for Zygon: Journal of Religion and Science. The Symposium demonstrates the importance of and need for greater interdisciplinary collaboration between philosophers, theologians, scholars of religion, and historians in tracing the origins and development of the “conflict thesis” between science and religion. Often neglected is the role biblical criticism played in guiding and constructing narratives of conflict. This series of articles thus attempts to redress this gap in the scholarship by explicitly focusing on the advent of historical‐critical scholarship of the Bible and how it changed perceptions about “science” and “religion.”     

Luther's Legacy in American Lutheran Women's Bible Study

Abstract: Every year thousands of Lutheran lay women explore the Bible through the Women's Bible Study featured in the denomination's monthly women's magazine. This tradition began with the women's missionary societies of the late 19^th and early 20^th centuries and the recruiting of Lutheran writers for year‐long series. In the ELCA the study is published in the magazine Lutheran Woman Today. The authors have been attentive to biblical critical methods, Lutheran theology, and the lives and faith of people in parishes. Participants report that the women's Bible study contributes to fellowship and to their goals of biblical living and deepened relationships with God, their families, and each other.