Scholar Asks: How Is the Christian Right Biblical?
The Christian Right asserts for itself the mantle of biblical literalism and fidelity to the text of the Bible. Many people, on all sides, uncritically accept this premise, or "frame" (to use the buzz mot du jour.) But University of Chicago Professor of New Testament and Early Christian Literature, Margaret M. Mitchell has found that there are gaping holes--chiefly the Gospels and the prophets of Israel--in the Bible cited by Christian Right organizations on their own websites. For me, these missing parts strip the Bible of its central meaning.
The article, part of University of Chicago Religion & Culture Web Forum series is entitled, How Biblical is the Christian Right?
Her conclusion-- is the Christian Right really...: Biblical? Yes and no. Biblical in the sense of seeking biblical support for an agenda? Yes. Biblical in the sense of reading the whole Bible? No. Biblical in the sense of reading the Bible literally? No, not consistently. Biblical in reading parts for the whole, and in using the Bible as a source of weapons to define themselves against their enemies? Yes. Wrestling with the possible plural meanings and complex legacies of Bible itself? Not in public, at any rate.
In other words, the Christian Right "cherry-picks" the Bible to serve its political agenda. This is exactly what the Christian Right accuses progressive Christians of doing--maybe with some justifcation. Many progressive Christians do in fact give more weight to the words of the Gospel, to the Sermon on on the Mount or the Great Commandment, than to, say, the erotic poetry found in the Song of Solomon. There is a reason many Christians stand when the Gospel is read--this is the heart of the ministry of Jesus.
Also, progressive Christians more readily admit that the Bible is open to interpretation and that Jesus himself consistently argued in favor of compassion and against an overly rigid interpretation of the law. But the rigid view of the Christian Right is no more Biblical than that of the left.
Dr. Mitchell writes:
Conventional wisdom—on the right and on the left—in a rare show of agreement, believes that the Christian Right is the political face of a movement that is quintessentially biblical. The Christian Right equals Christians who are biblical literalists or fundamentalists who wish to reshape American culture and political life in the biblical image. Whatever else the Christian Right is, surely it is steeped in the Bible, and in a particular, literalistic reading of the Bible...But is this actually true? (snip)
Mitchell explores the websites of all the best known Christian Right groups. For example, Southern Baptist Convention minister Richard Land...
His “For Faith and Family” web site presents the reader with a link to something called the “Ethics Scripture Index,” defined as “a listing of Scriptures that relate to various ethical issues,” from “Abortion, Adoption, Bioethics, Homemaking/Domestication, to War, Wives, Women.”14 For a student of biblical interpretation, this is a simply fascinating document, both in form and in effect. It is both like and unlike the ancient “testimonia” lists, such as we find at Qumran (4 QTestim), which contain a chain of excerpted quotes about the nature and identity of the true prophet, for instance. But, tellingly, this list is inconsistent in form. Let me explain. First off, there is no explanation of what topics or which passages are chosen or why, and in the vast majority of cases all one sees is a citation, not the text itself (that also has the nice effect of not confusing people who read their Bible in a different translation, and hence might find rather different wording which might call into question the aptness of its place there). And this method presumes that the whole column speaks with one voice about the issue, which means that there is already a pre-determined decision about the “biblical view” on the given issue. No hermeneutical rule of thumb or guidance is given on such issues as the relationship between the Old and New Testament in Christian law or regulation, nor about how different biblical genres relate to divine teaching and biblical truth (law, narrative, parable, and proverb are all treated the same). But one gets some glimpses of the interpretive work behind this list (and the rhetorical effect it is designed to have) because sometimes a paraphrase or explanation is appended to one or more items in each categorical list.
If we take these as indicative of some higher level of interest, investment or possible debate on the topic, it is quite interesting that under “Hunger,” for instance, only fifteen citations are given, but no comments (obviously not an important issue). Astoundingly, Luke’s second beatitude (“Blessed are those who hunger now” [Luke 6:21]) did not even make the list. By contrast, “Gambling” receives double the references “Hunger” has (thirty—Land does not have the same problem as the Dobson site in acknowledging that the Bible does not mention gambling), as well as some interpretive comments (my favorite: next to 1 Cor. 16:1-3, Paul’s instructions to the Corinthians on putting money aside each week for the saints in Jerusalem are glossed, “can’t give to a collection if your money is gambled away”!). The category that had by far the most listings was “Money”: 123 citations, but not a single interpretive comment.
The contemporary significance of these strategically-placed comments seems clear when one looks at the category “War” (there is none for “Peace”). Of sixty-six citations, fully fourteen were singled out for comment:
Gen. 14:13-16 Abram rescues Lot through warfare
Deut. 2:5, 9, 19, 32-35 God’s sovereignty in war
Josh. 6-12 aggressive in God’s plan for victory
1 Sam. 15:1-3 total annihilation of enemy
2 Sam. 5:17-25 preventative, consulted God beforehand
Luke 6:27-36 [sic; possibly 7:2-10] Jesus did not command the centurion to abandon his job now that he was a Christian
While it is easy to think of this as a literalistic proof-texting, it is not just that, but a highly creative rearrangement of selective pieces of the biblical record to justify a previously reached conclusion (in this case, apparently, the invasion of Iraq). Sometimes Land does include passages that might complicate the picture, but his own interpretive comments draw attention away from them. For example, we read “Rom. 12:2 our ways are separate from the world’s ways,” but would hardly realize that under the listing Rom. 12:17-21 lies a text that contains both the actual word peace (Rom. 12:2 does not) and a command related to it: “if it is possible by your agency, live in peace with all people” (Rom. 12:18). It bears noting, in relation to my larger thesis, that it is Christian peace-makers of various stripes—not the Christian Right—who are the literalists when it comes to the latter verse. (SNIP)
How is the Christian Right Biblical?
Thus far we have examined the modes of biblical interpretation found in the web-face of the Christian Right. My thesis is that what makes the Christian Right biblical is not a literalistic hermeneutic so much as a mode of argumentation by reference to a deliberately selective set of biblical passages, annexed to the predetermined cause through a variety of exegetical moves, which are usually unexplained because they depend upon prior agreement of the ends of interpretation. And I have shown examples where there is a lot less biblical study going on than one might expect. The Christian Right represents biblical interpretation in a conjunction of two selective circles: of what are the key issues in the political realm and what are the central passages in the biblical record. It represents an odd alignment of each. The canonical delineation is striking—a focus on the Old Testament, with special prominence given to Judges and 1 and 2 Chronicles, as well as to Genesis and Leviticus; and in the New Testament, to selected moralizing passages of the Pauline letters and Revelation. It is easy to see then what is missing: the prophets of Israel and the teachings of Jesus (the Gospels). Along with them go concern with social/political issues such as economic inequality, peace-making, love and forgiveness, and critique of religious hypocrisy (just to choose a few!).
The key to this selectivity is the wholesale adoption by the Christian Right of one strand of biblical thinking, apocalyptic. And apocalyptic is indisputably in the Bible, though it is not everywhere in the Bible, or necessarily quintessentially biblical.
The article, part of University of Chicago Religion & Culture Web Forum series is entitled, How Biblical is the Christian Right?
Her conclusion-- is the Christian Right really...: Biblical? Yes and no. Biblical in the sense of seeking biblical support for an agenda? Yes. Biblical in the sense of reading the whole Bible? No. Biblical in the sense of reading the Bible literally? No, not consistently. Biblical in reading parts for the whole, and in using the Bible as a source of weapons to define themselves against their enemies? Yes. Wrestling with the possible plural meanings and complex legacies of Bible itself? Not in public, at any rate.
In other words, the Christian Right "cherry-picks" the Bible to serve its political agenda. This is exactly what the Christian Right accuses progressive Christians of doing--maybe with some justifcation. Many progressive Christians do in fact give more weight to the words of the Gospel, to the Sermon on on the Mount or the Great Commandment, than to, say, the erotic poetry found in the Song of Solomon. There is a reason many Christians stand when the Gospel is read--this is the heart of the ministry of Jesus.
Also, progressive Christians more readily admit that the Bible is open to interpretation and that Jesus himself consistently argued in favor of compassion and against an overly rigid interpretation of the law. But the rigid view of the Christian Right is no more Biblical than that of the left.
Dr. Mitchell writes:
Conventional wisdom—on the right and on the left—in a rare show of agreement, believes that the Christian Right is the political face of a movement that is quintessentially biblical. The Christian Right equals Christians who are biblical literalists or fundamentalists who wish to reshape American culture and political life in the biblical image. Whatever else the Christian Right is, surely it is steeped in the Bible, and in a particular, literalistic reading of the Bible...But is this actually true? (snip)
Mitchell explores the websites of all the best known Christian Right groups. For example, Southern Baptist Convention minister Richard Land...
His “For Faith and Family” web site presents the reader with a link to something called the “Ethics Scripture Index,” defined as “a listing of Scriptures that relate to various ethical issues,” from “Abortion, Adoption, Bioethics, Homemaking/Domestication, to War, Wives, Women.”14 For a student of biblical interpretation, this is a simply fascinating document, both in form and in effect. It is both like and unlike the ancient “testimonia” lists, such as we find at Qumran (4 QTestim), which contain a chain of excerpted quotes about the nature and identity of the true prophet, for instance. But, tellingly, this list is inconsistent in form. Let me explain. First off, there is no explanation of what topics or which passages are chosen or why, and in the vast majority of cases all one sees is a citation, not the text itself (that also has the nice effect of not confusing people who read their Bible in a different translation, and hence might find rather different wording which might call into question the aptness of its place there). And this method presumes that the whole column speaks with one voice about the issue, which means that there is already a pre-determined decision about the “biblical view” on the given issue. No hermeneutical rule of thumb or guidance is given on such issues as the relationship between the Old and New Testament in Christian law or regulation, nor about how different biblical genres relate to divine teaching and biblical truth (law, narrative, parable, and proverb are all treated the same). But one gets some glimpses of the interpretive work behind this list (and the rhetorical effect it is designed to have) because sometimes a paraphrase or explanation is appended to one or more items in each categorical list.
If we take these as indicative of some higher level of interest, investment or possible debate on the topic, it is quite interesting that under “Hunger,” for instance, only fifteen citations are given, but no comments (obviously not an important issue). Astoundingly, Luke’s second beatitude (“Blessed are those who hunger now” [Luke 6:21]) did not even make the list. By contrast, “Gambling” receives double the references “Hunger” has (thirty—Land does not have the same problem as the Dobson site in acknowledging that the Bible does not mention gambling), as well as some interpretive comments (my favorite: next to 1 Cor. 16:1-3, Paul’s instructions to the Corinthians on putting money aside each week for the saints in Jerusalem are glossed, “can’t give to a collection if your money is gambled away”!). The category that had by far the most listings was “Money”: 123 citations, but not a single interpretive comment.
The contemporary significance of these strategically-placed comments seems clear when one looks at the category “War” (there is none for “Peace”). Of sixty-six citations, fully fourteen were singled out for comment:
Gen. 14:13-16 Abram rescues Lot through warfare
Deut. 2:5, 9, 19, 32-35 God’s sovereignty in war
Josh. 6-12 aggressive in God’s plan for victory
1 Sam. 15:1-3 total annihilation of enemy
2 Sam. 5:17-25 preventative, consulted God beforehand
Luke 6:27-36 [sic; possibly 7:2-10] Jesus did not command the centurion to abandon his job now that he was a Christian
While it is easy to think of this as a literalistic proof-texting, it is not just that, but a highly creative rearrangement of selective pieces of the biblical record to justify a previously reached conclusion (in this case, apparently, the invasion of Iraq). Sometimes Land does include passages that might complicate the picture, but his own interpretive comments draw attention away from them. For example, we read “Rom. 12:2 our ways are separate from the world’s ways,” but would hardly realize that under the listing Rom. 12:17-21 lies a text that contains both the actual word peace (Rom. 12:2 does not) and a command related to it: “if it is possible by your agency, live in peace with all people” (Rom. 12:18). It bears noting, in relation to my larger thesis, that it is Christian peace-makers of various stripes—not the Christian Right—who are the literalists when it comes to the latter verse. (SNIP)
How is the Christian Right Biblical?
Thus far we have examined the modes of biblical interpretation found in the web-face of the Christian Right. My thesis is that what makes the Christian Right biblical is not a literalistic hermeneutic so much as a mode of argumentation by reference to a deliberately selective set of biblical passages, annexed to the predetermined cause through a variety of exegetical moves, which are usually unexplained because they depend upon prior agreement of the ends of interpretation. And I have shown examples where there is a lot less biblical study going on than one might expect. The Christian Right represents biblical interpretation in a conjunction of two selective circles: of what are the key issues in the political realm and what are the central passages in the biblical record. It represents an odd alignment of each. The canonical delineation is striking—a focus on the Old Testament, with special prominence given to Judges and 1 and 2 Chronicles, as well as to Genesis and Leviticus; and in the New Testament, to selected moralizing passages of the Pauline letters and Revelation. It is easy to see then what is missing: the prophets of Israel and the teachings of Jesus (the Gospels). Along with them go concern with social/political issues such as economic inequality, peace-making, love and forgiveness, and critique of religious hypocrisy (just to choose a few!).
The key to this selectivity is the wholesale adoption by the Christian Right of one strand of biblical thinking, apocalyptic. And apocalyptic is indisputably in the Bible, though it is not everywhere in the Bible, or necessarily quintessentially biblical.
posted by Faithful Progressive at 7:14 AM
23 Comments:
The religious Right is quintessentially biblicistic & its subsequent literalism, which denies the validity of text-&-manuscript evidence in favor of an anti-intellectual, anti-literary product that is political first, religious not at all. Its apocalyptic love affair is borne of its fascination of evil & what's wrong, not what's right or life-centered. With a jot-&-tittle fascination of infallibility & top-down revelation, scrutiny of history or awareness of applicability is lost in a "God said it..." other-worldliness devoid of meaning, lost in its schetzoid maze of paranoia of invented supernaturalism in which the Incarnation cannot break free of King Jim form. More is to be learned from the DaVinci Code's contribution to the order of the gospels that those who believe it descended intact without man's hand a factor. "Belief" is beyond the pale of investigation for fundamentalism with inherited dysinformation infesting another generation through its proselytizing.
We have known the Bible by critical methodology for over a century & a half: what Graf-Wellhausen did for the OT, Wescott & Hort did for the NT. This has only been perfected further with the multitude of MSS & the necessity of decipherment, but if you want an authentic yet simple introduction to biblical methodology, E.C. Caldwell's THE STUDY OF THE BIBLE from the early 20th Century cannot be beat (Candler School of Theology, Emory U.). Before one clouds ideas with ignorance, a little knowledge goes a long way! The bible is a collection without equal, despite errors & contradictions: admit to the problems before making 'wrong' 'right' via literlaism.
The christian Right is neither biblical nor Christian: it is a political fundamentalism, vengeful to the core but proxelytizing without evidence or knowledge. The U.S. is maimed by amusement of the world at our fundamentalists incredulity. It gets worse, not better with Dubya's stupidities with his pseudo-faith bearing the standard. A 'biblical' worldview means separating the wheat from the chaff, then interpreting forward the essence from the form: it's not all or nothing. Without modern evidence, the fundamentalist bible is just a pack of lies, via literalism, as G.B. Shaw quipped a century ago. Yet a literal bible has never been politicized as propoganda as badly as now, without a bow to modern evidence.
As for standing for the Gospel reading, that is a falsity IF it cherrypicks alleged sayings of Jesus as of more worth, for there is enormous difference from Matthew's Jewish political concerns from the other two synoptics, & John's Gospel is hardly a gospel at all, just in name, & the latest canonical book at 95-120 A.D. as the date. Things like the 'Sermon on the Mount', howsoever valuable as distilled idea, are completely ahistorical & never happened per se but is a compilation or distillation of Joshua ben Joseph's (alias: Jesus) teaching from the oral tradition. A little learning goes a long way but not for fundamentalists who are not open to the door of knowledge: they are the scurge of both religion & society.
Arden
Great post--this is a killer article.
P.Gagne
I believe that the justification (such as it is) for leaving those references out comes from Dispensationalism. AIUI, the requirements of the Gospels and the prophets are explained away as only applying to the Jews, under the dispensations of Mosaic Law and the Millenium. The Church is only required to follow the Epistles.
It's an awfully convenient way for people to claim that they're Christian while ignoring what Jesus is actually reported to have said--"Nope, all that 'turn the other cheek' stuff doesn't apply to me! I'm under the Dispensation of Grace!"
JBWoodford
Arden, "Joshua ben Joseph" is a complete fantasy, with no basis in any scholarship. For what very little it's worth, the best biblical reference you'll come up as to Jesus' actual patronimic is in Mark 6: "Isn't the carpenter, the son of Mary?" Yeshua ben Miriam would be a sounder guess. Before you accuse the Christian right of ignorance, first remove the beam from your own eye.
Nothing is to be learned from The Da Vinci Code, which made no "contribution" at all. "King Jim" (I presume you mean the Authorized Version, aka the King James Version?) didn't invent the doctrine of the incarnation. Fundamentalists do not read the Bible literally, they believe it is inerrant (like the Roman Catholics) and must resort to extreme non-literal interpretations to try to get rid of its abundant errancy. And nowadays the New International Version and the New King James seem to be as widely used among fundamentalists as the AV.
Faithful Progressive is (for obvious sectarian reasons) misleading: non-fundamentalists cherry-pick as freely from the Bible as fundamentalists do. I haven't found Christian liberals to be any better-informed about the Bible than any other group; not only are they ignorant, but they know a lot that ain't so. Thank God I'm an atheist.
actually "turn the other cheek" was a political statement. If you read the text the first slap on your right side would have to be done with 1 an unclean left hand or 2 a backslap with the right which denotes master slave scenario. The turn the other cheek statement refers to the attitude "I determine my own self worth not you" By showing your other cheeck this is a form of civil disobedience. Most of what Jesus did was civil disobedience.
Jesus Christ is a fictional character. The entire New Testament should be read with that in mind. It becomes much clearer. Its value - philosophical, historical and literary - becomes much easier to appreciate.
Stone Riley
www.stoneriley.com
Special thanks to Avedon at the Sideshow, Mike at Crooks and Liars and six other blogs for linking this post.
I will try to reply to comments when I have more time.
FP
Not even educated atheists believe Jesus of Nazareth was a fictional character. Even the most anti-Christian scholars agree on at least eight historically undisputable facts about the person and life of Jesus. Stone Riley can therefore safely be dismissed as non-educated and non-informed. It seems the only reason why there are so many atheists in the world is that so many people simply don't want to get the facts right.
Chris Hessink
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