CHAPTER 1
Reading Scripture
Your word is a lamp to my feetand a light to my path.
Psalm 119:105
If you've picked up this book, it's probably because the titlehas piqued your curiosity about the "Judeo" part of yourJudeo-Christian heritage and you want to learn more about it.To gear up for this adventure, you'll need to hunker down andread quite a bit of scripture. Promise: this will enhance yourappreciation of ... everything! Here, I'll not only suggest whatto read but how to read it. Your response to my counsel willundoubtedly be shaped by the Christian tradition in whichyou've been raised.
If you're a Roman Catholic, an invitation to read scriptureon your own might make you feel a bit nervous at first.Although generations of Catholics read missals while theMass was being celebrated, only relatively recently have in-the-pewCatholics become as engaged in scripture study astheir Protestant sisters and brothers. I can think of a numberof esoteric and practical reasons why.
Back in the thirteenth century, laity were flat-out forbiddento read scripture. Proclaiming the word of God and theprivilege of interpreting text became the exclusive right ofclergy. In part this had to do with literacy levels within thegeneral population; in part it had to do with the clericalismProtestant reformers railed against. While scripture had longbeen translated from Hebrew into Greek and then into Latin,it wasn't available in the vernacular to literate laity until thesixteenth and seventeenth centuries—for Protestants.
Celebrating the Mass in local languages after the SecondVatican Council (1962–1965) made scripture much moreaccessible. By the end of the twentieth century, Catholic laityhad become more engaged not only with liturgical activities,but also with running parish ministries. This served to generatean increased demand for Bible study. In addition, convertsfrom traditions anchored in scripture study were unwilling torelinquish that upon becoming Catholic. Today, many moreregular in-and-out-of-the-pew Catholics read and study Christianscripture on their own or within parish-based groups. Butfor cradle Catholics of a certain generation, the suggestionthat anyone might independently study, interpret, and understandscripture may be off-putting.
If you're a Protestant, an invitation to pay close attentionto scripture may seem like no big deal because you've beendoing it forever. You, however, might start feeling nervouswhen you encounter my suggestions about how to read scripture,especially if you were raised to view scripture as literal,rather than metaphorical.
So which books of the Bible will help you better understandthe subject matter of this book?
Which Scripture to Read
I'm exceedingly fond of saying that no Christian can possiblyunderstand how radical Jesus was without reading the Pentateuch—theFive Books of Moses.
As Christians, we believe that God became man and thatman was Jesus of Nazareth. Jesus was born a Jew in a particulartime and place. He spoke in terms of, and with referenceto, the Torah. Like other teachers influenced by the Pharisees,Jesus posed questions, told stories, engaged in lively conversation,and at times became exasperated with his students.While gospel stories reveal how his disciples were generallyslow to grasp what he was saying, that didn't stop Jesus fromusing Hebrew scripture as the context and content of his lessons.You'll need to read at least some of this material. Andunless you learned Hebrew during Sunday school at HolyRedeemer of Gentiles Church, you'll read scripture in translation.I'll get to translation issues further on in this chapter.
Within the Pentateuch, Leviticus, Numbers, and Deuteronomyare especially important because they spell out the Law ofMoses presented in Exodus. There's a lot more to Jewish lawthan the Decalogue (Ten Commandments), and these booksreveal the other 603. That's right, there are 613 mitzvot (commandments)that shape the eternal and internal rhythms ofJewish spiritual life. If you can read only one of these threebooks, I recommend beginning with Deuteronomy because itrecapitulates much of what's in Leviticus and Numbers. Butplease make time to read Leviticus and Numbers, they're fascinating.These books will help you understand the origins ofChristian rituals having to do with purification and initiationdiscussed in Chapter 3 (Worship) and Chapter 4 (Baptism).
Plan to read Genesis and Exodus sooner rather than later.In fact, start there! Whenever anyone asks me where to beginreading the Bible, I always answer the same way: "With Genesis."This always produces a smile and sometimes gets alaugh—but I don't make this recommendation to be clever orartful with scripture. I recommend beginning at the beginningwith Genesis for a slew of reasons, including the fact thatevery possible instance of human bad behavior can be foundin this first book of holy scripture. In addition to mapping outthe story of creation and the earliest history of the ancientIsraelites, Genesis is so filled with crime, passion, sex, intrigue,betrayal, incest, murder, mayhem, gore, vengeance, and violencethat most of it is suitable reading for adults only. ReadingGenesis should also help you appreciate the derivativenature of soap operas.
Exodus reveals the significance of what biblical scholarsand theologians term the "Sinai Event"—when God chosethe Israelites "by trials, by signs and wonders, by war, by amighty hand and an outstretched arm, and by terrifying displaysof power" (Deuteronomy 4:34) and gave the Jews anidentity and commandments for living. Exodus is a bookabout God's personal, intimate, and durable relationship withhis chosen people.
Reading Exodus should help you understand why contemporaryJews who engage in Christian-Jewish dialogue emphaticallyreject any theology that suggests Almighty God wouldever replace, supersede, nullify, or otherwise break thiscovenant: "... you shall be my treasured possession out of allthe peoples. Indeed, the whole earth is mine, but you shall befor me a priestly kingdom and a holy nation" (Exodus 19:5–6).Exodus will also help you appreciate how being Jewish is acomplex amalgam of identities. Is it a national identity or areligion? Social scientists include common ancestry andshared culture in their definitions of ethnicity, so is being Jewishan ethnicity? Most Jews would agree that being Jewish isall these things—and then have lots to say about those Jewswho might view it differently. Exodus (and certainly parts ofGenesis) also illuminates why bread, water, and blood aresuch a big sacred deal for Jews and Christians alike, somethingdiscussed further in Chapter 5 (Holy Communion).
What's that? Have I read the Pentateuch? Yes, but don't askme to recite chapter and verse. I can, however, usually reel offmost of the plagues foisted upon the Egyptians in Exodus, butnot necessarily in order and only within the context of aPassover Seder (Exodus 7–11).
Within Christian scripture, please read Luke's gospel aswell as Acts of the Apostles, the history of Christianity emergingand separating from Judaism. Both were written after keyevents changed the religious landscape for Jewish followers ofJesus, events discussed in more detail within the next chapter.Here I'll simply point out that by the time these books werecompleted, Jewish and Gentile followers of Jesus were increasinglyviewing themselves as a separate sect. Reading bothbooks will help you understand why some Jews started followingJesus of Nazareth and came to accept him as the Christ.Acts of the Apostles will help you understand why the Phariseewho became known as Paul the Apostle focused onGentiles as he preached Jesus as Christ. Paul's letter to thecommunity in Galatia illuminates key disputes between himand the apostle Peter.
You should probably also read the letter to the Hebrews,even though biblical scholars have identified a number of waysit's problematic: no clear authorship; disputes about when itwas written; and whether it's a sermon, a letter, an exhortationto take action, or midrash (i.e., a type of homiletic literatureand biblical exegesis or interpretation). Biblical scholars arealso divided over whether Hebrews was written to Jewish followersof Jesus, Gentile followers of Jesus, or both.
The issue about who actually wrote what you're reading isalso something to remember whenever you read Paul's letters.Biblical scholars agree that while Paul wrote 1 Thessalonians,Galatians, 1 and 2 Corinthians, Romans, Philippians, andPhilemon, the rest of his letters were probably written by others.Biblical scholars are debating among themselves wheneach contribution to Christian scripture was probably written,yet another factor to consider as you read, thus begging thequestion about how to read these materials most effectively.
How to Read Scripture
I'm making several assumptions as I write, and my basic oneis that you're someone who likes to read about faith and religion.Your education includes all, some, or none of the following:1) Scripture study that includes either or both Hebrewand Christian scripture; 2) religious formation (i.e., catechesis)that's either current, vaguely remembered, or long forgotten,possibly rigorous but probably not; and 3) undergraduatework that includes basic courses in the humanities (e.g. thearts, history, languages, literature, philosophy) and social sciences(e.g., anthropology, economics, sociology, political science).Perhaps you have graduate work to your credit, buthopefully not so much that you believe only academicians arecapable of interpreting and forming opinions about what theyread. No matter what your background, you have an opinionabout the meaning and use of scripture shaped by all theabove. You do not have to be a biblical scholar, theologian, orcleric to read and interpret scripture, any more than you needto be all or any of these to be a person of faith or to claim religiousaffiliation. You do, however, take on certain obligationsand responsibilities whenever you read scripture.
How should you read scripture? In a word, critically.
As a practical matter, this means constantly and consciouslyasking analytical questions such as, "What's goingon?" and then following up with, "Says who?" and "Why?"You do not—should not—forfeit faith by asking these questions.Understanding that scripture has shape-shifted as it hasbeen written, translated, rewritten, and retranslated over thecenturies should not undermine your belief that it's theinspired word of God. Understanding that the canon (i.e., theofficially recognized set of sacred books) emerged as a result ofpolitical wrangling among the men who structured andrestructured the church should not undermine your beliefthat the ruach hakodesh (Holy Spirit of God) is ever-present.
I recommend reading scripture with a sense of discoveryand curiosity, especially if you come from a religious traditionthat discourages challenges from regular folk. You need toknow that Judaism has always encouraged critical inquiry.The enduring glory of Judaism is that any Jew may challenge,question, argue, dispute, and refute if verbal jousting leads tomore clarity about the Law and tzedakah (right relationshipwith God, all things, and all people).
During the first century, Bet Hillel (House of Hillel) and BetShammai (House of Shammai), schools of Torah interpretation,were so antagonistic that, depending on which authority youread, at least three and as many as five of their disputes arementioned in the Talmud (Torah commentaries, first oral andlater codified in writing). The incidence of dispute betweenHillel's and Shammai's disciples was such that this sayingemerged: 'The one Law has become two laws." Consider thepossibility that at least some percentage of the gospel storiesfeaturing Jesus being challenged were not about the Phariseestrapping and tricking Jesus but instead testing his mettle as ateacher and interpreter of the Law. Read those stories moreclosely and notice how Jesus, good Jew that he is, tests andchallenges their interpretations of the Law.
In addition to written Law (Torah), Judaism is shaped bythe Mishnah (a compendium of legal materials dating ca. 200C.E.) and the oral tradition of midrash (interpretations). ForJews, there's always more to be revealed through study, prayer,and critical inquiry. Hebrew scripture is filled with storiesabout the Israelites arguing with one another and with God.God commiserates with Moses, calling the Israelites a "stiff-neckedpeople" (Exodus 32:9; 33:5). Moses complains aboutthe complaining, has a temper tantrum, and forfeits his rightto enter the land that was promised (Numbers 20:2–13;Deuteronomy 32:48–52). During the first century, Stephencapped his survey of this lively history by characterizing priestsof the Sanhedrin as "stiff-necked people ... just like yourfathers" (Acts 7:1–53). He could have used the term "feisty"had the word existed.
Although Christian history is filled with examples of peopleburned at the stake or otherwise tortured for such temerity,consider taking comfort in knowing that asking toughquestions about righteous living is not a sure sign of disobedience.Although it might not seem too attractive consideringthe consequences of doing so throughout history, you mightembrace your Jewish heritage by asking challenging questionswhile reading scripture. Stephen, in fact, is claimed by thechurch as its first martyr for being a feisty Jewish follower ofJesus as the Christ (Acts 7:57–59; 8:1).
You can and may read scripture in a variety of ways (e.g.,allegorically, historically, as poetry, literary narrative, or mysticalcode). All these approaches or methods have validity;you simply need to acknowledge if and when you're readingscripture as if it's metaphor, a factual account of events, or acollection of stories and poetry. Notice if and how your understandingand appreciation of scripture changes as you shiftreading styles. Being open to reading scripture in a variety ofways will put you right in the mainstream of current efforts tobridge what is increasingly being viewed as a false divisionbetween theology and exegesis. During his talk at the 2008Synod of Catholic Bishops, Anglican bishop and Christianscripture scholar N. T. Wright noted that reading scriptureshould involve "the heart (lectio divina, liturgical reading); themind (historical/critical study); the soul (church life, tradition,teaching); and strength (mission, kingdom of God)."
It's also important to know what the author of any particulartext believes about the acceptable meaning and use ofscripture. This is true for authors in antiquity as well as thosecurrently writing about scripture and religion. The problem iswe don't always know what those writing scripture were thinkingor what they hoped their work would accomplish. Opinionsare not facts, interpretations are not facts, and the fact ofthe matter is that we have precious little factual material aboutmuch that's recorded in scripture, but we do have some informationthanks to manuscripts that have been unearthed. Forexample, most scholars have come to believe that the Red Seamentioned in Exodus was really a marshy body of water moreaccurately called the Sea of Reeds.
Biblical scholars and theologians tend to agree that biblicalwriters wrote to record, revise, or interpret history; toinspire faith and righteousness; to persuade. How you understandtheir efforts will depend on what you choose to focuson whenever you read scripture.
If, as you read scripture, you focus on the impact of ancientcivilizations and their languages, then you're within thedomain of historical-critical analysis. If you're more interestedin the impact of cultural artifacts (e.g., values, beliefs, ideas)and social variables (e.g., sex, gender, race, ethnicity, economicand educational status), then you've entered the worldof social scientific analysis. If you focus on how language,structure, and tone are used in scripture stories, poetry, aphorisms,and letters, then you're in alignment with scholars whouse techniques of literary criticism to understand and explainwhat they're reading. Whether you take any one or a combinationof all these approaches, whatever you're able to gleanwill also depend on whose translation of scripture you read.
