… at Exploring Our Matrix. So many posts, so little time. Who can possibly keep up? But this blog is actually linked twice.
Category: Bible Study Method
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On Publishing Philippians: A Participatory Study Guide
This post will contain reflections both on the recently released Philippians study guide and the series of which it is a part. I generally write such reflections after each book my company releases. So be warned—there are products discussed here!When I first created this blog I was the only author in the participatory study series. Making a book series grow and sell usually requires a great vision pursued relentlessly. This series, on the other hand, has grown and substantially improved its original vision.
When I first wrote To the Hebrews: A Participatory Study Guide and Revelation: A Participatory Study Guide, I didn’t feel any great optimism that I could break into a very competitive market. People write Bible study guides all the time. Quality varies dramatically, and often the best sellers are those written by people with famous names.
What I wanted was a system that brought together biblical scholarship, spiritual disciplines, accessibility to lay people, and a somewhat ecumenical approach. I must specify that my view of ecumenism is not homogenization, but rather a willingness to engage in respectful give and take and especially to look at multiple traditions when choosing sources and study materials.
I wrote those two books myself, and I had an upcoming class in mind with each one. You can see by the design of the books that this was early in my own publishing experience. From the point of view of developing the company, I needed titles. With the process we use, I can produce study guides for my own use quite economically. My thought was that if these guides sold successfully it would be great, but I wouldn’t count on it, and I would put my efforts into finding authors with manuscripts of their own, not ones following a plan I had designed.
In the event, not only have I taught from them myself more times than expected, but I’ve seen them sell quite a few more copies than I had thought possible. No, they aren’t threatening to be on anyone’s best seller lists, but they have definitely exceeded my initial expectations.
A few years after I had released those first two guides Geoffrey Lentz approached me with a study outline from the book of Luke. Geoffrey had invited me to teach one of his classes from my guide to Hebrews, and he liked the outline of the method, but also the proposed freedom for working within the framework. I liked his outline and his idea, and the result was The Gospel According to Saint Luke: A Participatory Study Guide.
Geoffrey really rounded out the idea of the series by improving the presentation and tying the method more closely with lectio divina. He at first proposed including both a discussion of lectio divina and the introduction to the method that I had produced, but once I looked at his connections, I suggested we work together to combine the two. Participatory study and lectio divina are not identical; participatory study provides more of an emphasis on resources and critical questions, yet the two work together very well.
Once I saw the completed study guide to Luke, I knew immediately that if I could find any more authors for the series, I would present that volume as the guide to how we would structure study guides.
After Luke, Geoffrey and I got together and wrote Learning and Living Scripture: An Introduction to the Participatory Study Method. In that book, Geoffrey’s more pastoral concern and my more technical emphasis combine and lay out the method along with exercises.
Since then we’ve introduced Ephesians: A Participatory Study Guide, by Bob Cornwall and most recently Philippians: A Participatory Study Guide by Bruce Epperly. Each new author has brought something unexpected to the method and to the particular book they present. I don’t want to describe one book or another as “best.” (I do plan to revise my two volumes to incorporate some features in layout and presentation learned from later volumes.)
I had wondered just how well someone could take the basic framework and yet use their own gifts and emphases in producing an effective guide. I couldn’t have been more pleased when I read the following sentence in Bruce Epperly’s preface to Philippians: “Henry provided a vision for this study and gave me permission to work out the details in a way congruent with my gifts as a pastor, teacher, and spiritual guide.”
This was not so much pleasing as a pat on the back, though I admit to being delighted when my work is appreciated. More than that, it indicates that someone whose gifts differ dramatically from my own was able to exercise those gifts within this framework and produce what is truly an exceptional study guide. I’ve gotten some comments from people who wonder about one statement or another. Bruce is a progressive theologian and an adventurous theological writer. But nobody has said it doesn’t challenge them to press boldly on toward the mark.
I look at the way the series is developing—and there are several more volumes either in progress or in preliminary negotiations—and I’m truly amazed. I wish I could say I envisioned the quality of the people who would submit proposals for inclusion in the series, almost all of them with doctoral degrees and considerable experience teaching. I wish I could say I’d envisioned what’s happening to the series—but I’m delighted that the result is better than I ever imagined.
I encourage you to take a look at this latest study guide. Not only will it challenge you to take a more serious look at the content of Paul’s letter to the church at Philippi, it will challenge you to take what you learn seriously and apply it in your own spiritual life. Each lesson starts by asking you to open yourself to the Spirit in some way and concludes by challenging you to carry what the Spirit has done out of the church or classroom and out into the world.
I have been very pleased to publish every book I have published since I started Energion Publications, and I don’t want to take anything away from those books. Yet my heart is in getting the people in our church pews, not to mention those who rarely show up there, to learn the joy of exploring the scriptures while listening to the Spirit. Thus Philippians: A Participatory Study Guide will always have a special place in my heart. It does an extraordinary job of accomplishing that mission.
There are review and evaluation copies of all the participatory study guides available, If you’re interested, e-mail me with the reason you want one, and I’ll take care of it.
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Out of Context Comfort
When I was in college studying Biblical Languages, my mother told me of an encounter with a biblical scholar who had corrected her somewhat forcefully on the use of a text. She had claimed Isaiah 49:25, “… I will contend with him that contendeth with thee, and I will save thy children” and done so with reference to her own children.
Now anyone who has studied Isaiah, and especially 2nd Isaiah, will recognize that this text is not addressed to parents whose children leave the church, and is not intended to promise that those children will certainly return and be saved. When my mother presented the issue to me, however, I looked at it a bit differently. In my view, the promises of return from exile are pardigmatic, and proclaim the nature of God as a saving God, one who seeks and saves the lost (Luke 19:10). So while the text doesn’t directly answer the question, it does point to a comforting promise of God’s faithfulness as a seeking God.
That’s a theme carried forward from the Exodus, through the exile, and into the salvation stories of the New Testament that draw heavily on those stories in coming to understand the mission of Jesus as the Christ.
So I felt that not only was it very harsh to correct someone in that particular fashion for the use of a particular verse, in one sense, the verse is quite applicable, even if the application isn’t that direct.
I was reminded of this story when I read the post, You’re Taking That Out of Context! on The Good Book blog. I think the examples and the comments on handling them in that post are excellent. Those of us who get technical in our study of the Bible would do well to be careful with “the weaker brethren,” at least “weak” in our technical view, and avoid doing harm.
I would draw one more lesson from such incidents, however. It is quite easy to be rigorous in our methodology of interpretation, and equally rigorous in critiquing others. It’s quite easy to give people the impression that they are not really capable of studying the Bible for themselves, and that any error they might make is of eternal import. We can make people afraid to look at the scriptures for themselves.
Now there is an opposite error, or perhaps more than one. There are those who believe they have no need for scholars. Such people forget that the very translations they read, not to mention the source texts on which they are based, are produced by scholars who put in much painstaking effort. There are also those who believe it doesn’t really matter whether they are right or wrong, so long as they are expressing their own opinion.
Somewhere between those views there is a good place, a place where one realizes the importance of pursuing accuracy, and yet is not afraid of the process of learning, in which one will certainly make errors. In this wonderful place, one would pursue accuracy and truth without living in fear of making a mistake.
It is my hope that scholars can aim to make such a place of learning for those in the church who have not been privileged to spend as much time studying as they have.
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Biblical Interpretation Influenced by Those Down the Pew
It seems that one’s approach to biblical interpretation is not influenced just by one’s own education. It may be influenced by the education of those you worship with, according to a study by Baylor doctoral student Samuel Stroope, reports the Christian Post.
I hadn’t really thought of it, but it’s not as surprising as it first might seem. Our behavior is influenced by the people we associate with. Why should this be different?
I would be interested in reading the completed study to see how well it was corrected for choice of companions. In other words, were the people influenced, or did they choose the more educated social setting because that was what they tended to like in the first place?
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Christian Colleges Top Ten Biblical Learning Blogs
I just noticed a post from The Congenial Christians, Top Ten Biblical Learning Blogs, which lists this blog as #1. Though I don’t know what the criteria are, I want to thank them, and provide this link back to their blog.
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Error Overload
Ken Schenck has published another find the errors audio. This is really an amazing piece of interpretation and is well worth listening to, just because you might not believe anyone would do it if you don’t hear it for yourself.
It needs no comment beyond what Ken already posted. Note that errors can be committed more than once …
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Philippians: Two Groups That Threaten Community
I haven’t blogged much, recently and I may go back and look at some earlier, lessons, but I wanted to quote something we’ll be looking at in class this morning. This comes from the forthcoming study guide to Philippians by Bruce Epperly. He has just described two groups, the first those identified in 1 Corinthians who believe their spirituality means they are freed of all constraints, can “eat and drink whatever they choose,” “sleep with whomever they choose,” and that they are “freed from all moral and social norms.” The second group believe that they must observe “strict rituals and diet.”
Here’s the payoff quote:
Paul believes that both groups share a common characteristic. Their focus on the body as the primary reality puts both Christian freedom and the well-being and unity of the community in jeopardy. While Paul is not a legalist, who demands strict obedience to rules, or an ascetic, who scorns the flesh, he subordinates our desires, values, and lifestyle to the well-being of less mature Christians and the harmony of the church.
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Philippians Study
I’m going to have the privilege over the next eight weeks of teaching from the book of Philippians using advance copies of a new study guide. The study guide was written by Dr. Bruce Epperly, and will be released by my company, Energion Publications, in July. This will be the next release in the Participatory Study Series, from which this blog derives its name. I’m going to blog about it as I work through it with my class and present a few extracts and comments.
For the record, I still have a number of things to write from my ongoing blogging about James (Zondervan Exegetical Commentary) and Chronicles (Cornerstone Biblical Commentary). I have a number of notes, but haven’t had time to write any of them up.
I must confess that Philippians is one of my three favorites from the Pauline corpus, the other two being 1 & 2 Corinthians. Yes, I prefer what I regard as the more practical and less theological letters. It’s really a close call, because I really do appreciate the others as well, but I think I have to give those three the edge, and I think that they are often neglected in favor of Pauline theologies developed largely from Galatians and Romans. But that’s another topic!
The Letter to the Philippians is an example of practical theology, in which the church is called to live the faith it affirms. Paul has a strong sense of divine providence. While God does not control or determine every event, nevertheless, “in all things God is working for good.” (Romans 8:28) God is working in the Philippian church and will, through their fidelity, bring God’s good work to fulfillment, a harvest of righteousness. God rules the world through loving affirmation and humility rather than power and violence. Unlike Caesar, Jesus Christ does not seek to “lord it over” creation, but seeks to heal and save broken humanity. Christ’s path of humble service serves as a model for Christian living. Rather than rugged individualism and self-interest, Christians are called to serve one another, willingly sacrificing so that others might flourish.
I think that’s a good description–“practical theology.” Indeed it is! Now “practical” doesn’t mean “shallow.” Nor do I mean that Galatians, for example, isn’t practical. But Philippians is directed to application.
I’m going to give one more short quote from the first lesson:
In proclaiming Jesus Christ as Lord, Paul is implicitly placing Jesus ahead of Caesar. Imperial rulers will come and go, but God’s Living Word endures forever.
Just so!
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Do You Need Biblical Languages to Understand the Bible?
Rod Decker presents a quote in which a famous person suggests you do. Well, sort of. Really he seems to be suggesting that it’s much, much better if you understand the biblical languages. I’ll let you go read the original post to get the quote and find out who wrote it.
I’ve written on this before. I’d like to note here that the answer to this question isn’t binary. There are advantages to knowing the biblical languages. There are ways to improve what you can learn without them, such as using multiple translations and reading good commentaries by people who do know them.
In addition, however, knowing and not knowing biblical languages isn’t binary. There are wide differences in knowledge and how well that knowledge is maintained. This also presents a problem for the person who is looking for good commentary. Is the work you’re reading written by someone with good facility with the language, or someone who pieces together bits of information from various reference sources without really understanding the source text?
One of my professors in graduate school was extremely proficient in the languages. I took Aramaic from him, for example, and got the workout of my life. I really appreciated that workout. He expected us to read unpointed Aramaic texts, and to be able to produce on demand any form of a verb that he might demand, not just the one that happened to occur in the text. (Reading unpointed texts in Hebrew and Aramaic is extremely valuable, but was not required by any of my other professors. When you work on inscriptions or try to apply some knowledge in a language like Ugaritic, you come to really appreciate that foundation.)
At the same time, he interpreted with denominational blinders, which was extremely frustrating. I wouldn’t have taken his word for the interpretation of a passage, but I would have wanted his evaluation of each of the nuts and bolts that went into that interpretation.
Many things go into reading and understanding. It’s not just knowing or not knowing the languages.
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Hermeneutical Self-Awareness
Pete Enns has an interesting article on Cain and Abel on the BioLogos Science and the Sacred web site. As interesting as it is–and I commend the discussion–I was most struck by the final paragraph:
Pondering these sorts of questions leads to “hermeneutical self-awareness.” Such self-awareness may not lead to the final word about a passage, but it does lead to true humility in interpretation and an encouragement to unity among Christians where they might differ on matters of interpretation.
That’s an excellent phrase: hermenutical self-awareness. I think we are often much too little aware of how it is we come to particular interpretations. One valuable way to build such awareness is by looking at a variety of attempts to interpret a passage, as Enns does in this post.
