Exploring Babylon 6.1.2
My adventures in Bibleland continue, and, not unlike poor Alice down the rabbit hole, I have reached several points in which I feared it would be an effort simply to keep in touch with my feet. (For anyone curious who has not been following: Adventures in Bibleland, and Further Adventures #1.) Here, I’m just going to spill my plight in the hope that readers can help me find my way.
How I Got Where I am
I spend a lot of time with Jews. I study Torah, in its many forms, in the DC area where- and whenever possible. I make a serious effort to study with Jews of different backgrounds and beliefs, which I’m told is not all that common, and I am in touch with, and occasionally study and/or worship with, both Christians and Muslims who regularly engage with their texts and traditions. But my learning in the areas of text, belief, and practice is predominantly Jewish.
Until I started the #ExploringBabylon project, most of my reading around sacred text, on-line and in print, was also Jewish or from a deliberately interfaith perspective. And I read a lot.
Several decades ago, I earned a bachelor’s degree in Philosophy, and one of my current study partners and I are revisiting some of that territory via a book written by Diana Lobel, associate professor of religion at Boston University and formerly my in-person teacher, when she was active at the Jewish Study Center here in DC. (The Quest for God and the Good: World Philosophy as a Living Experience. NY: Columbia, 2011)
Just for thoroughness of the story, I have graduate degrees in math and educational technology, and I worked at universities in Chicago, Boston, and DC in my youth; but I remain a stranger to bible or Jewish studies in the academic world. Until my recent visit to the Woodstock Theological Library at Georgetown University — again, grateful for the access given to non-students — it had been a very long time since I’d been in any kind of academic setting for more than an hour’s lecture.
Now, I am aware that “religion” in libraries and most bookstores means “Christian religion” while Buddhism and Judaism, for example, are elsewhere. And, of course, “bible studies” means “study of the Bible from Christian perspectives.” What I didn’t quite realize was the extent to which academia encourages discussion of Jewish sacred text, and even “Judaism,” quite apart from interaction with any Jews at all.
Back to the Books
I was heartened to read, in Reception History and Biblical Studies Theory and Practice, a call for collaboration across faith communities within the academic world and across the town-gown divide, “between the academic community and other communities with a different remit.”
Susan Gillingham‘s essay, “Biblical Studies on Holiday? A Personal View of Reception History,” specifically mentions the need for inclusive studies:
The third criticism is perhaps more justified. This concerns the “particularly’ and ‘selectivity’ of reception history studies, and hence the problem of subjectivity on the part of anyone working in this field. I certainly find that the more I work on reception history, the more I am aware that I am an interpreter ‘frozen’ in a particular time and place and culture. So my perception is that of a western, English, white, middle-aged woman who also happens to be an Anglican Lay Reader. So I try to keep my eye on Christian and Jewish traditions, not only in the West but also in the East….
— Gillingham, p. 25
But I wasn’t sure whether to cheer or cry at the italicized “and Jewish” here:
For example, the hermeneutical models proposed by Gadamer and Luz do not take into sufficient account the need to assess both Christian and Jewish receptions of the text, a task which is essential for anyone working on the Psalms.
— Gillingham, p. 23
The challenge is such an important one, but the very emphasis, “and Jewish,” speaks volumes. I cannot help wonder whether academics reading this will take it as a reminder to include a few Jewish sources here and there in their own studies or read it as a call for inclusion of views from within Judaism.
I did actually cheer (silently, in deference to the setting) when I found this in the Africana Bible:
The reception of scriptures of Israel into the Christian canon was and is marked by usurpation, colonization, anti-Judaism, and anti-Semitism. Specifically, in the West and in cultures colonized by the West, the scriptures of Israel have regularly been mediated through gentilic culture and languages, particularly German, which is especially onerous in a post-Holocaust world.
…Responsible exegesis of the scriptures of Israel requires respecting the text itself, the traditions preserved in the text, and the God of the text.
[Rev. Gafney adds that “Jesus never pronounced the divine name,” and suggests more care in use of the four-letter name Jews do not use casually.]
— Wil Gafney, “Reading the Hebrew Bible Responsibly,” p.47-8
My next trip to the library can center around call letters for Judaism instead of “bible” or “religion.” Or perhaps I can continue to struggle with how things work on the Christian side of the stacks. Maybe I should leave academia alone all together? But I’d much rather participate in some kind of collaborative studies.
I’d love to hear from anyone, in- or outside academic walls, who can point me to some joint studies, inclusive bible study societies, or even a more inclusive or collaborative section of the library or bookstore. I’d also appreciate any perspectives from those with more experience, in- and outside academia, in the study of sacred text.
Reception History and Biblical Studies Theory and Practice. Emma England and William John Lyons, eds. NY: Bloomsbury/T&T Clark, 2015
The Africana Bible. Hugh R. Page, Jr., general editor. Minneapolis: Fortress Press, 2010