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Struggling with Scripture Paperback – March 1, 2002

4.6 4.6 out of 5 stars 26 ratings
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Challenging the traditional meaning of Scripture is not easy, even in the face of issues that call into question those traditional interpretations. In these reflections, Walter Brueggemann says that the Bible, as the live word of the living God, will not submit to the accounts we prefer to give it. The Bible's inherent, central evangelical proclamation has greater and more permanent authority than our inescapably provisional interpretations. William Placher notes that taking the Bible most seriously means struggling to understand its meaning as well as affirming its truth. And Brian Blount distinguishes what some may claim as a "last word," which is necessarily a dead word, from the living word that is God's word to us today.

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  1. Print length
    69 pages
  2. Language
    English
  3. Publisher
    Westminster John Knox Press
  4. Publication date
    March 1, 2002
  5. Dimensions
    5 x 0.19 x 8 inches
  6. ISBN-10
    0664224857
  7. ISBN-13
    978-0664224851
  8. See all details
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Editorial Reviews

About the Author

Walter Brueggemann is William Marcellus McPheeters Professor Emeritus of Old Testament at Columbia Theological Seminary. An ordained minister in the United Church of Christ, he is the author of dozens of books, including Sabbath as Resistance: Saying No to the Culture of Now, Interrupting Silence: God's Command to Speak Out, and Truth and Hope: Essays for a Perilous Age.



William C. Placher was Charles D. and Elizabeth S. LaFollette Distinguished Professor in the Humanities and Chair of the Department of Philosophy and Religion at Wabash College in Crawfordsville, Indiana. He was the author or editor of a number of books including Essentials of Christian Theology, published by WJK.



Brian K. Blount is President and Professor of New Testament at Union Theological Seminary and Presbyterian School of Secondary Education in Richmond, Virginia. He is the coauthor of Preaching Mark in Two Voices and Making Room at the Table and the author of Can I Get a Witness?, all available from WJK.

Product details

  • Publisher ‏ : ‎ Westminster John Knox Press (March 1, 2002)
  • Language ‏ : ‎ English
  • Paperback ‏ : ‎ 69 pages
  • ISBN-10 ‏ : ‎ 0664224857
  • ISBN-13 ‏ : ‎ 978-0664224851
  • Item Weight ‏ : ‎ 3.36 ounces
  • Dimensions ‏ : ‎ 5 x 0.19 x 8 inches
  • Customer Reviews:
    4.6 4.6 out of 5 stars 26 ratings

About the author

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Walter Brueggemann

Walter Brueggemann

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Walter Brueggemann is William Marcellus McPheeters Professor of Old Testament Emeritus at Columbia Theological Seminary. He is the world's leading interpreter of the Old Testament and is the author of numerous books, including Westminster John Knox Press best sellers such as Genesis and First and Second Samuel in the Interpretation series, An Introduction to the Old Testament: The Canon and Christian Imagination, and Reverberations of Faith: A Theological Handbook of Old Testament Themes.

Customer reviews

4.6 out of 5 stars
4.6 out of 5
26 global ratings

Top reviews from the United States

Pudge
5.0 out of 5 stars Very Good.
Reviewed in the United States on June 23, 2014
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Brueggemann is always very helpful in his writings to better understand scripture. It sometimes takes a while when delving into the his writing to really understand what he is saying.
2 people found this helpful
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Glen Bell
5.0 out of 5 stars Completely satisfied
Reviewed in the United States on August 26, 2013
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As a pastors' assistant, I ordered this book for our pastor for him to either use in leading Bible studies, or for sermon preparation.
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Nelson Banuchi
3.0 out of 5 stars Stimulating, Challenging Read From Such a Short Book!
Reviewed in the United States on June 29, 2014
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This is one book that I enjoyed but, at the same time, not sure I know what to make of it. It basically a short set of essays by three scholars on interpreting the Biblical text. It's main thesis, as far as I understood it, was that if we are serious with the Bible, we will struggle in finding the meaning of what is written without forcing any of our own preconceived or 21st century models into the text. That is, we need to be fluid enough to change our theological stance whenever we discover and encounter text that challenge our own views and ways of thinking. Brueggemann notes that the "process of interpretation that precludes final settlement on almost all questions is self-evident in the Bible." Further, he contends that thr Bible, even in its final form, is "profoundly polyvalent, yielding no single exegetical outcome, but allowing layers and layers of fresh reading in which God's own life and character are deeply engaged and put at risk" (p.14-15).

Blount, in the last essay, contends basically that if the Bible is a "Living Word", it is not stagnant, meaning (as I understood it) that the understanding and values of words in the Biblical text, which existed among the first century believers in relation to their way of life, "must no longer be equally valued today." Then he hoes on to give two example of what he means: (1) slavery in America, and (2) homosexual behavior.

It is the second example that is not a good example of texts changing value between the first century Christians and those of today or of it having polyvalent meanings. His conclusion, with respect to the second example, is that since God has "created them, just as they are", therefore, ought they to "be treated equally and accepted faithfully together in one body of faith."

Although, I agree that a single text may have polyvalent meanings, that application of the Biblical principles may differ from one person to another on the basis of how God speaks to them through the Spirit, and that to be serious with the text is to struggle with it, yet, I cannot go so far as to say that such behavior, like homosexuality, might be what we may accept today within the community of believers although it may not have been accepted in the first century (from my perspective), goes to far in freeing the text from restrictive and biased interpretation.

As I shared before, Brueggemenn states that final settlement on "almost all questions" in the Bible is "swlf-evident". I would ask, what text are to be construed as being finally settled and who makes such a determination? Is Blount suggesting that the issue of homosexuality, as consitituting sin in the firts century, is no longer forbidden bahavior? Is Blount implying that one can be a practicing homosexual and a believer simultaneously?

I will say one thing for auch a short book, it is emotionally stimulating and though provoking as it lays open the the challenge to self-inquiry as to how culturally restrictive, theologically biased, and historically ignorant in matters Biblical is the reader when interpreting the Bible.
5 people found this helpful
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Dr. F. R. Bosch
3.0 out of 5 stars STRUGGLING WITH METHODOLOGY - DISTORTING SCRIPTURE
Reviewed in the United States on October 10, 2004
Dr. Bosch is a researcher, apologist, and full-time university professor in Southern California, U.S.A.

Prof. Walter Brueggemann begins by sharing how Psalm 119:105 ("Your word is a lamp unto my feet, and a light unto my path'), his life text, handed down to him at his confirmation from his father, who taught him "the artistry as well as the authority of scripture" became his starting point. This coupled to Brueggemann's approach to Scripture, which was strongly influenced by a number of liberal theologians (of the German variety), helps to understand what appears to be a balancing effort of wanting to stay rooted in what he calls, "apostolic faith," yet not accept the text (Bible) to be finally authoritative (p.11). This would be understood by some as declension (deviating from the text) and being speculative interpretation. Brueggemann's approach to the Bible makes the reader especially important (primary), while the Biblical text becomes secondary - thus subjecting the Bible to humanity rather than the Bible being the standard for humanity - to live and order one's life.

A natural outgrowth from this line of thinking leads one to ask: Did the text change? Did we suddenly/gradually find better historical/exegetical/ hermeneutical tools? If for nothing more than for scholarly integrity, it would deem wise to just let the Biblical text be the text. The contemporary struggles with the Bible largely stem from the way that the Biblical text is being treated and the failure to adhere to the Biblical teaching concerning its interpretation in order to understand it as its Author intended. In light of all of what is being said and done about interpretation, it seems appropriate to ask: What does the Bible teach about interpreting the Bible? Some may be surprised to find out what it says.

Although Prof. Brueggemann would like for the reader to consider him as belonging to the "Reformed" worldview (p. 6), his writing, together with that of his co-authors (Placher and Blount), confirms that he is a Revisionist - a postmodern Biblical interpretation that at times sidesteps Scripture and tradition thus allowing to claim a unique brand of so-called Christian thought.

Prof. Brueggemann's six "facets of Biblical interpretation" are interestingly captured in six "I" descriptors: (1) inherency, (2) interpretation, (3) ideology, (4) inspiration, (5) imagination, and (6) urgency (importance). These give way to concepts such as God's word is not fixed or frozen - it is the "live word of God." That is, the authoritative Word is embodied in the text of Scripture, while Scripture not actually being the authoritative Word - leaving fallible humanity to ascertain what is authoritative seems to be false expectation. He states that beyond the affirmations of the Apostolic faith one must attach only "tentative authority." The Word of God is perceived as being lodged within the text that came forth from fallible human sources. Therefore, reading and understanding the Bible hinges on "a particular time, place, and circumstance" and "can never be absolute." Thus, one interpretation "is more than likely to be displaced by yet another reading in another time and place, a reading that may depart from or even judge the older reading or even the older text" (p. 16).

The notion/ideology of a later Biblical teaching replacing an earlier teaching goes against there being an [unmovable] foundation (teachings) of the Apostles, Prophets, and Jesus Christ upon which the whole Christian faith community is to "grow" thereby (Eph. 2:20-22). The moment the Word of God is perceived and treated to have come forth from fallible human sources it must be allowed to be displaced, and even replaced, otherwise it would be impossible to reconcile earlier, as well as incompatible, fallible teachings. Thus, change, better identified as shift (given that the foundational roots are largely lost/left behind), is incorrectly described as being growth and advancement. What is really taking place, is the exchange of an earlier fallible teaching (no longer useful) for a later fallible teaching that accommodates a "Christianity" fashioned by the hands of humanity instead of receiving, examining, believing, and knowing "the faith that was once for all delivered" (Jude 3). That faith, including the Apostolic faith that Brueggemann suggests, teaches, "God is not a man, that He should lie, or a son of man, that He should change His mind. Has He said, and will He not do it? Or has He spoken, and will He not fulfill it?" (Num. 23:19).

When the "absolute" is not understood (in spite of "a particular time, place, and circumstance"), it simply points out humanity's fallibility - the incapacity to interpret God "things," and confirms its need for a paraclete (a helper). Choosing the right helper seems to be what gets humanity in trouble when trying to understand the Bible - God's Word. However, God's [absolute] Word claims the Holy Spirit to be that Helper - the one to equip with the capacity to discern the things that God has revealed in His Word (1 Cor. 2:10-11). In fact, we are invited to stop struggling and come to the Imparter of the Holy Spirit to experience that His burden is light (Matt. 11:28-30).

(Note: The three stars assigned to the book is largely because of its weakness to establish premises that would validate making the leaps and arriving at the conclusions that it promotes. It fails to address the incompatibility (of conflicts and contradictions) that arises when reconciling the conclusions with the greater context of the Bible).
38 people found this helpful
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David George Moore
1.0 out of 5 stars Scratching my head...
Reviewed in the United States on January 30, 2012
In short compass, this may be one of the best books to read if one wants to familiarize themselves with the main arguments more "liberal" scholars give for their understanding of Scripture. I found Placher's chapter most helpful, followed by Brueggemann, with Blount in a distant third.

All of the authors seem to believe that the Bible is unique and authoritative. This strikes me as a rather odd conclusion considering these authors find many things in Scripture to be culturally bound and therefore no longer relevant for the church today. One is left wondering how any major doctrine of the Christian faith can survive. Is it not possible that "backward" disciples desperately desired a God-figure and so divinized Jesus to meet that need? I think that is a ludicrous position, but I don't know how these authors could argue against it given their assumptions about the captivity of the Bible to all kinds of cultural bias.
6 people found this helpful
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Top reviews from other countries

Jean Wyatt
3.0 out of 5 stars struggling with scripture
Reviewed in the United Kingdom on January 3, 2012
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This is an interesting and easily readable series of articles by theologians who each take a fairly liberal, but respectful view of scripture.
A theme that runs through all the essays is that although at face value homosexuality is definitely opposed by scripture, yet the authors all infer that homosexual practise is not against a deeper understanding of scripture.
I did not purchase the book with this issue in mind, and felt somehow that the polemic of homosexuality had been raised in some way under cover
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PC
4.0 out of 5 stars Very Good
Reviewed in the United Kingdom on September 4, 2013
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I really enjoyed this short book, written in three parts by different authors who had liberal and affirming insight into how the Bible was intended to be read and should be interpreted these days.
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Nicky01
2.0 out of 5 stars not worth the struggle
Reviewed in the United Kingdom on January 6, 2012
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I bought this book because it was on a recommended reading list. it is like sitting next to Grandpa telling you what he did in the war. From my point of view there are better written books covering how to read the Bible in a different way and this one was not worth the struggle for me.
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