Regular visitors to this site will know that the staff at Newman have been supporting the initiative run by the Catholic Bishops’ Conference of England and Wales (CBCEW) and the Bible Society, The God Who Speaks for the Year of the Word 2020 campaign. One element of this has been the creation of resources for schools and parents to plant their own ‘biblical gardens‘. Unfortunately, the COVID-19 pandemic meant that some of the planned events were curtailed or had to be cancelled. It has therefore been decided to extend the yearlong campaign into this year (2021), which has meant we are able to continue our support.
Recently, Prof Susan Docherty, has add some written contributions on the relationship of Jewish and Christian biblical interpretation. The first article examines the figure of Abraham in biblical and post-biblical Jewish tradition. ‘Before Abraham was… Abraham in early Jewish tradition‘ provides new perspective on the early life of Abraham, and asks the questions, where did he come from and how was his faith formed as one of the greatest Old Testament Patriarchs?
Sue develops on her work with the motif of the Exodus within Jewish tradition by showing how later biblical and intertestamental authors sought to understand and fill in the gaps left within the original writings. She concludes by reflecting on what this tells us about early Jewish interpretations and attitudes to these texts.
Sue’s article can be read in full by clicking the link below.
Is there still a place for the Bible in the modern world? It might be the sacred text of Christianity and as such central to the Christian faith and community. It might also be frequently counted as one of the most influential pieces of writing within Western history and (in regards to the King James Version) to English language. However, does this collection of ancient writings really have a place in the world of the 21st century? Why is it still read? In what ways is it still being used? Does it still have the capacity to influence our ideas and values?
The EBR is the definitive and authoritative source for biblical scholarship and contains over 30,000 articles written by over 4,000 authors from over 50 countries. Approximately 1,500 new articles are added each year by leading experts from over 20 fields. The database is fully searchable.
The editorial board is presided over by renowned international scholars: Constance Furey, Steven L. McKenzie, Thomas Römer, Jens Schröter, Barry Dov Walfish, and Eric J. Ziolkowski. The print edition of the encyclopedia was the winner of the 2010 CHOICE Outstanding Academic Title award.
A number of Bible Societies have joined together to support the year 2020 as the ‘Global Year of the Bible’. Consequently, a wide range of events and activities have been planned to highlight the place of the Bible within contemporary life, to foster a wider awareness of it, and to encourage its use. The year 2020 has added significance for the Roman Catholic tradition as it marks the 10th anniversary of Verbum Domini– Pope Benedict XVI’s Apostolic Exhortation on ‘The Word of the Lord’ – and the 1,600 anniversary of St Jerome’s death. To this end the Catholic Church with the Bible Society are launching a series of events, resources and initiatives for the ‘The God who Speaks – Year of the Word, 2020‘.
Over the past year, I have noticed an increased interest in the question of vegetarianism and veganism. In this edition, Simon J. Joseph (University of California) investigates vegetarianism and Christian origins: Other Voices: Remembering the marginalized vegetarian in the study of Christian origins.
Susan Docherty (Professor of New Testament and Early Judaism and head of subject for Theology at Newman University) took part in a discussion of how Hadhrat Ibrahim (Abraham) is understood within Islam, Christianity and Judaism on the Breakfast Show on the Voice of Islam radio station today (10/07/2009).
Professor Docherty said,
I was delighted to have this opportunity to engage with the listeners about the ongoing relevance of the figure of Abraham/Ibrahim for Muslims, Jews and Christians, who all honour him for his righteousness and faith in one God.
This topic was very much in the forefront of my mind because I have recently contributed to a new edited book on the interpretation of Abraham in early Jewish and early Christian Literature. It also connects with the wider work of Newman University, as we are involved in various inter-religious partnerships and projects researching faith schools. Within our undergraduate degree programme in Theology and Philosophy here at Newman we also offer modules like ‘The Abrahamic Inheritance: Dialogue and Difference between Christianity, Islam and Judaism’ and ‘Politics and Religion in Britain’, which encourage students to explore the connections between the major world faiths and their place in modern society.
To view more about Professor Sue Docherty view her staff profile page. To view more about the Theology courses at Newman University view the course search.
One of the trends that we have been monitoring at Newman and which has been reflected in a number of the posts on this site has been the use of (or allusions to) the Bible within the public spheres; political and social media (for example see, Migrants, Refugees & the search for a Biblical Perspective; No room for the 3 ‘kings’: Refugees, the nativity and the social media; Weaponising Romans 13). Far from being dismissed, as critics would suggest, as an irrelevant, out-dated text that is only read by an ever reducing number of religious zealots, the Bible’s influence (though not necessarily its content) is very present on the contemporary stage. This means that a critical and informed understanding of the Bible (its texts, history, use) remains an essential part of education. It is therefore of great concern that the recent changes to GCSE Religious Education (RE) syllabi (in England and Wales), although placing a greater emphasis on the study of sacred texts, does not reflect recent developments within biblical studies and, at times, could reinforce negative stereotypical views. This problem is exacerbated by the fact that, at present, only one RE A-Level syllabus includes any in-depth component on the Bible. Consequently, Prof. Susan Docherty‘s article in the current edition of the British Journal of Religious Education is a very welcome and much needed call for a new dialogue to commence between biblical scholarship and the provision of RE in UK schools Continue reading →
One of the oldest methods of using biblical texts is ‘proof-texting’. This is when a specific text is used to legitimate or ‘prove’ a particular argument or position. The early Church fathers were fond of it and it can be frequently found in the writings of the Bible. It is therefore not surprising that most of the references to biblical texts today take this form. Particularly important texts are even referred to as ‘clobber texts’ (originally associated in relation to the homosexual debate) as they are known to deliver the knockout blow in a debate, thereby rendering the opposing side speechless. Follow any theological argument, whether that be abortion, sexual orientation, or female ministry (and countless others) and you will quickly begin to recognise each side’s favourite ‘clobber texts’.
As someone who makes a living from studying and lecturing on the Bible, I have to admit to finding proof-texting often rather irritating and unsatisfactory – whether that is Matthew’s use of them (although I do recognise they also have other functions), Justin Martyr’s or from a participant in the latest Facebook/Twitter argument. I do, however, accept that this practice has a long heritage and, like it or not, has a place within the community of faith. It is the trend towards clobber-texting that I find very concerning. Whereas proof-texting seeks to advance a scripture that neatly encapsulates a particular viewpoint (albeit in an often simplified shorthand form), clobber texts are often grabbed texts that are used to support an existing ideological view (in other words to argue that that viewpoint is ‘biblical’) and they are employed to shut down the debate. Anyone encountering an argument between two Christian positions will be familiar with this tactic.
The iconic London location of Trafalgar Square was host to another set of iconic symbols yesterday (14th April) as the Wintershall Players performed a 90 minute ‘re-enactment’ of the crucifixion of Jesus. The two performances included a hundred actors, as well as live donkeys, horses and even doves.
Wintershall presents a number of these types of events, including the nativity (in a barn) and the Acts of the Apostles and reflects the vision of its founders, Peter and Alison Hutley to: Continue reading →
Last year I posted a short piece reflecting on the use of the Bible in the debate concerning the refugee crisis: Migrants, Refugees and the search for a Biblical Perspective. Tragically, fourteen months later, the crisis shows no signs of abating and political solutions remain (largely) incoherent and confused. In the light of this, I have become increasingly aware of the application of a relatively new narrative to the traditional nativity story. This has been particularly pronounced in the use of memes on social networking sites and exemplifies the plasticity of this story and the way that it can be adapted to provide powerful messages that address specific issues and needs.
As part of the CCRS programme I regularly take a couple of sessions where we compare and contrast the canonical birth narratives and students almost overwhelming state that they prefer Luke’s account because they find it more applicable to them and to contemporary society. When asked to explain further, they generally point to the ‘humble setting’ of Jesus’ birth, and the identification with the poor and socially disadvantaged. There appears to be little room for the ‘kings’ (or more accurately, magi) in our modern day nativities! Continue reading →