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I (Still) Believe: Leading Bible Scholars Share Their Stories of Faith and Scholarship
I (Still) Believe explores the all-important question of whether serious academic study of the Bible is threatening to one’s faith. Far from it—faith enhances study of the Bible and, reciprocally, such study enriches a person’s faith. With this in mind, this book asks prominent Bible teachers and scholars to tell their story reflecting on their own experiences at the intersection of faith and serious academic study of the Bible. While the essays of this book will provide some apology for academic study of the Bible as an important discipline, the essays engage with this question in ways that are uncontrived. They present real stories, with all the complexities and struggles they may hold. To this end, the contributors do two (a) reflect on their lives as someone who teaches and researches the Bible, providing something of a story outlining their journey of life and faith, and their self-understanding as a biblical theologian; and (b) provide focused reflections on how faith has made a difference, how it has changed, and what challenges have arisen, remained, and are unresolved, all with a view toward the future and engaging the book’s main question.
256 pages, Paperback
First published August 25, 2015
55 people are currently reading
134 people want to read
About the author
John Byron
5 booksLibrarian Note: There is more than one author in the Goodreads database with this name.
John Byron Ph.D. (University of Durham) is Professor of New Testament at Ashland Theological Seminary. He is the author of Slavery Metaphors in Early Judaism and Pauline Christianity (Mohr Siebeck, 2003), Recent Research on Paul and Slavery (Sheffield Phoenix, 2008), as well as a number of scholarly articles. His more recent work has focuses on Jewish and Christian interpretations of the Cain and Abel story (Brill, 2011). In addition to teaching and research Byron is an active participant in the Tel-Gezer excavation project. You can interact with John Byron on his blog The Biblical World (http://thebiblicalworld.blogspot.com).
John Byron Ph.D. (University of Durham) is Professor of New Testament at Ashland Theological Seminary. He is the author of Slavery Metaphors in Early Judaism and Pauline Christianity (Mohr Siebeck, 2003), Recent Research on Paul and Slavery (Sheffield Phoenix, 2008), as well as a number of scholarly articles. His more recent work has focuses on Jewish and Christian interpretations of the Cain and Abel story (Brill, 2011). In addition to teaching and research Byron is an active participant in the Tel-Gezer excavation project. You can interact with John Byron on his blog The Biblical World (http://thebiblicalworld.blogspot.com).
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Displaying 1 - 16 of 16 reviews
April 27, 2020
Summary: Seventeen narratives of scholars who address the question of whether academic study of the Bible is a threat to one's faith.
One of the ironies of seminary studies are the popular stories of those who went off to seminary only to lose their faith. I've seen that happen. The question may be asked, "is academic study of the Bible a threat to the student's faith?"
The seventeen prominent scholars who contributed to this volume (as well as the two editors) answer this question with a resounding no! The editors provided a series of questions regarding the academic journeys of the scholars, instances where their studies posed challenges to their faith and ways their lives have been enriched by their studies, the role of the church in their work, and the advice they would give aspiring scholars.
Richard Bauckham's response typifies those in this volume:
All this seems to me relevant to the fact that I have never experienced anything like a "crisis of faith" through my study of the Bible--or through any other kind of study, for that matter. There seems to me nothing remarkable about that fact, but people sometimes find it surprising....I think it may be helpful if I go back behind my work to the deeper roots of my faith. I have always loved God (p. 23).
What struck me through these narratives was that the scholars are marked by this abiding love for God and God's scriptures, a love that began in childhood for some, following conversion for others, but has remained through their lives and scholarly journeys. Some grew up in fundamentalist circles, which often seems deadly for academic studies, but in this case, the experience was one of loving the Bible from sword drills to family devotions.
That does not mean that they did not face challenges to their faith. The greatest challenges were life experiences, particularly the loss of loved ones, as for example narrated by R.W.L. Moberly in the loss of his wife. He concludes:
Probably the greatest challenge that any Christian scholar faces, however, is not different from that which any believer faces: How can I keep my first love fresh? Love for God and love for one's subject can both become dulled over time. There is no simple solution. For me, at least, it is a matter of life-long learning: learning to bring together head and heart, learning to pursue both truth and goodness, and learning to recognize that any and every place and time and situation is where, in the words of Moses, I must choose life (p. 210).
I saw several other recurring themes in the work. One was the importance of mentors who modeled both faith and scholarship. Names like C.F.D Moule, Brevard Childs, and James Muilenberg came up over and over. There were a host of others as well.
Another was an intellectual openness coupled with a commitment to the authority and inspiration of scripture. For many who came out of fundamentalism, their understanding of the nature of the trustworthiness of scripture changed over time. For many, the constructions of inerrancy they grew up with became inadequate to their understanding of the kind of book the Bible is. This did not mean a rejection of the Bible, if anything scripture grew in its authority and influence in these scholars' lives.
Reading about the academic journeys of these scholars, from their studies to their teaching was fascinating. Sometimes there were setbacks, particularly when convictions no longer conformed to their institutions. Many of the narratives detail the scholarly questions, publications, and insights these scholars pursued over the course of their academic careers. For some, there were corresponding journeys in the church communions of which they were part. For example Edith Humphreys describes her journey from the Salvation Army, through Anglicanism, to the Orthodox Church.
These scholars see their work as in service to the church and often enriched by their participation in its ministry. Beverly Roberts Gaventa speaks pointedly about the ethos of self-promotion she sometimes sees in the field while the church often offers up thin gruel. On the other hand, Scot McKnight writes about his congregation, one in which his children and grandchildren are part:
It is of great significance to Kris and me that we are handing on our faith to our children and their children--in the context of worship and fellowship. What is doing on there is propped up by an academic career of teaching and writing, but what goes on transcends an academic career. It is there--under the preached Word and in the Eucharist--that Jesus' death and resurrection bring forgiveness and justification. When my grandkids become adults and begin to think about me as their grandfather I want them to say that their grandfather was always talking about Jesus, even on the golf course or during baseball games (p. 171).
I thought this a quite wonderful collection, particularly for one considering theological studies. The narratives highlight the grace of God, the orientations of our hearts, the providence of God in one's career, and the delights of research and teaching and an intellectual life open to the Spirit of God, motivated by the love of God, and the centrality of the risen Christ. They invite the pursuit of this work for its own sake, trusting the guidance of God, warning of the uncertainties of academic careers. It left me with a fresh appreciation for the work of these scholars, and the deep life of faith that motivates so many of them.
__________________________
I received this book as a gift from John Byron, executive dean and vice president of Ashland Theological Seminary, where I was privileged to pursue my own theological studies. The views expressed in this review are my own.
One of the ironies of seminary studies are the popular stories of those who went off to seminary only to lose their faith. I've seen that happen. The question may be asked, "is academic study of the Bible a threat to the student's faith?"
The seventeen prominent scholars who contributed to this volume (as well as the two editors) answer this question with a resounding no! The editors provided a series of questions regarding the academic journeys of the scholars, instances where their studies posed challenges to their faith and ways their lives have been enriched by their studies, the role of the church in their work, and the advice they would give aspiring scholars.
Richard Bauckham's response typifies those in this volume:
All this seems to me relevant to the fact that I have never experienced anything like a "crisis of faith" through my study of the Bible--or through any other kind of study, for that matter. There seems to me nothing remarkable about that fact, but people sometimes find it surprising....I think it may be helpful if I go back behind my work to the deeper roots of my faith. I have always loved God (p. 23).
What struck me through these narratives was that the scholars are marked by this abiding love for God and God's scriptures, a love that began in childhood for some, following conversion for others, but has remained through their lives and scholarly journeys. Some grew up in fundamentalist circles, which often seems deadly for academic studies, but in this case, the experience was one of loving the Bible from sword drills to family devotions.
That does not mean that they did not face challenges to their faith. The greatest challenges were life experiences, particularly the loss of loved ones, as for example narrated by R.W.L. Moberly in the loss of his wife. He concludes:
Probably the greatest challenge that any Christian scholar faces, however, is not different from that which any believer faces: How can I keep my first love fresh? Love for God and love for one's subject can both become dulled over time. There is no simple solution. For me, at least, it is a matter of life-long learning: learning to bring together head and heart, learning to pursue both truth and goodness, and learning to recognize that any and every place and time and situation is where, in the words of Moses, I must choose life (p. 210).
I saw several other recurring themes in the work. One was the importance of mentors who modeled both faith and scholarship. Names like C.F.D Moule, Brevard Childs, and James Muilenberg came up over and over. There were a host of others as well.
Another was an intellectual openness coupled with a commitment to the authority and inspiration of scripture. For many who came out of fundamentalism, their understanding of the nature of the trustworthiness of scripture changed over time. For many, the constructions of inerrancy they grew up with became inadequate to their understanding of the kind of book the Bible is. This did not mean a rejection of the Bible, if anything scripture grew in its authority and influence in these scholars' lives.
Reading about the academic journeys of these scholars, from their studies to their teaching was fascinating. Sometimes there were setbacks, particularly when convictions no longer conformed to their institutions. Many of the narratives detail the scholarly questions, publications, and insights these scholars pursued over the course of their academic careers. For some, there were corresponding journeys in the church communions of which they were part. For example Edith Humphreys describes her journey from the Salvation Army, through Anglicanism, to the Orthodox Church.
These scholars see their work as in service to the church and often enriched by their participation in its ministry. Beverly Roberts Gaventa speaks pointedly about the ethos of self-promotion she sometimes sees in the field while the church often offers up thin gruel. On the other hand, Scot McKnight writes about his congregation, one in which his children and grandchildren are part:
It is of great significance to Kris and me that we are handing on our faith to our children and their children--in the context of worship and fellowship. What is doing on there is propped up by an academic career of teaching and writing, but what goes on transcends an academic career. It is there--under the preached Word and in the Eucharist--that Jesus' death and resurrection bring forgiveness and justification. When my grandkids become adults and begin to think about me as their grandfather I want them to say that their grandfather was always talking about Jesus, even on the golf course or during baseball games (p. 171).
I thought this a quite wonderful collection, particularly for one considering theological studies. The narratives highlight the grace of God, the orientations of our hearts, the providence of God in one's career, and the delights of research and teaching and an intellectual life open to the Spirit of God, motivated by the love of God, and the centrality of the risen Christ. They invite the pursuit of this work for its own sake, trusting the guidance of God, warning of the uncertainties of academic careers. It left me with a fresh appreciation for the work of these scholars, and the deep life of faith that motivates so many of them.
__________________________
I received this book as a gift from John Byron, executive dean and vice president of Ashland Theological Seminary, where I was privileged to pursue my own theological studies. The views expressed in this review are my own.
October 11, 2015
I read this work in a single day. A penetrating, terrifying, and ultimately bittersweet anthology from 18 Christian scholars who suffered, laughed, and drifted their way throughout their vocations and their lives. If anyone is having trouble with certain Christian doctrines (inerrancy, for example), you are in good company: these scholars had to think through these issues too.
Chapters most worth your read (all of them are!) belong to John Goldingay (he is my priest), Donald Hagner (he's a mentor), Gordon Fee, Phyllis Trible, Scot McKnight, and James D.G. Dunn.
Worth your time. Settle down with a mug of something, open this book, and think long and hard about those who have gone through this long before you have.
NQ
Chapters most worth your read (all of them are!) belong to John Goldingay (he is my priest), Donald Hagner (he's a mentor), Gordon Fee, Phyllis Trible, Scot McKnight, and James D.G. Dunn.
Worth your time. Settle down with a mug of something, open this book, and think long and hard about those who have gone through this long before you have.
NQ
June 19, 2019
The editors (John Byron and Joel Lohr) have put together a fascinating collection of autobiographical essays by 18 prominent biblical scholars (OT and NT). Each biblical scholar gives a bit of background about their Christian upbringing, how they got into their careers as biblical scholars, and some reflections on how they combine their faith with their scholarship. All 18 scholars, with perhaps one exception, claim to be professing Christians who continue to be involved in some branch of “the Christian church” in the most expansive and charitable sense, without getting into theological evaluations about whether these really are true churches (evangelical, Pentecostal, Anabaptist, liberal mainline, Anglican, Orthodox, etc.). I say “with perhaps one exception” because I had a hard time telling, from her essay, whether Phyllis Trible professes to be a Christian and what exactly her relationship is to the church.
I’ve grouped the scholars into the following theological categories based on their view of Scripture. These are my categories, not the editors’. I’m sure my decisions on who belongs where could be argued with but this is my best attempt to bring some order to the book. In parentheses I’ve indicated whether the person is an OT or an NT scholar.
Inerrantist Evangelicals (Bible is the inerrant word of God)
Bruce Waltke (OT)
Conservative Evangelicals (Bible is the authoritative word of God)
Richard Bauckham (NT)
Gordon Fee (NT)
J. Ramsey Michaels (NT)
Evangelical Liberals or Liberal Evangelicals (Bible is the word of God in the words of men)
James D. G. Dunn (NT)
Donald Hagner (NT)
Morna Hooker (NT)
Andrew T. Lincoln (NT)
Scot McKnight (NT)
Eastern Orthodox (Bible is part of Tradition)
Edith M. Humphrey (NT)
Mainline Liberals (Bible contains/becomes the word of God)
Ellen F. Davis (OT)
Beverly Roberts Gaventa (NT)
John Goldingay (OT)
Patrick D. Miller (OT)
Walter Moberly (OT)
Katharine Doob Sakenfeld (OT)
Postmodernists (Bible is religious rhetoric to be used)
Walter Brueggemann (OT)
Phyllis Trible (OT)
It is interesting to read the personal stories of some of these well-known biblical scholars, whose books and commentaries many of us have read and use. I got the sense the editors and publisher thought it would be heart warming to read stories of these great biblical scholars showing that they managed to “still believe” in spite of careers in academic biblical scholarship, which relies on the historical-critical method and which generally-speaking undermines and questions the inspiration and inerrancy of Scripture. But what is it that these scholars “still believe”? It is not entirely clear, nor is it the same thing from scholar to scholar.
The only scholar in the collection who affirms the inerrancy of Scripture is Bruce Waltke. His essay was a delight to read, and it is too bad that the editors did not include an inerrantist from the NT department.
The faith of the next tier, the conservative evangelicals like Bauckham, Fee, and Michaels, seems to be a genuinely orthodox and pious Christian faith. They generally uphold and sometimes even defend the general historical reliability of Scripture. But they are open to seeing tiny flecks of historical error here or there. They have a more relaxed scholarly ethos and don’t seem to feel called to engage in apologetic defense of Scripture against historical criticism.
One also hears a genuine pious Christian faith in the stories of the next group, the liberal evangelicals or evangelical liberals. They definitely reject inerrancy, viewing it as a bad thing because it makes one’s faith too brittle, capable of being smashed by a single error. Some of them seem open to a number of deviations from orthodoxy, such as Lincoln’s disappointing capitulation on sexual ethics and Dunn’s statement that reciting the Nicene Creed every Sunday is “theologically disquieting” for him.
Edith Humphrey stands out all on her own. Raised in the Salvation Army, then Anglican for a time, and now a convert to Eastern Orthodoxy, she impresses with her commitment to orthodoxy in the area of sexual ethics in spite of teaching in a mainline liberal institution.
The mainline scholars are just liberals or modernists. They do not believe the Bible is the word of God but only contains it or becomes it (a la Karl Barth). The scholars in this group believe that God still speaks today through the Bible, and that as Christians we must responsibly seek to interpret the Bible and hear God speak to us through it, but they do not believe we must submit to the Bible itself as the rule of faith and life. There is a strong egalitarian stream in this group, especially among the women.
The last group, the postmodernists, are even farther afield, giving the impression that the Bible is just religious rhetoric to be wrestled with, disagreed with at times, and used to advance their political agenda, whether it be Marxism, socialism, third-wave feminism, or whatever.
Anyway, it is an interesting read. The book gives us a peak behind the curtain to get a glimpse of the personal stories, life, and faith of some fairly important biblical scholars.
I’ve grouped the scholars into the following theological categories based on their view of Scripture. These are my categories, not the editors’. I’m sure my decisions on who belongs where could be argued with but this is my best attempt to bring some order to the book. In parentheses I’ve indicated whether the person is an OT or an NT scholar.
Inerrantist Evangelicals (Bible is the inerrant word of God)
Bruce Waltke (OT)
Conservative Evangelicals (Bible is the authoritative word of God)
Richard Bauckham (NT)
Gordon Fee (NT)
J. Ramsey Michaels (NT)
Evangelical Liberals or Liberal Evangelicals (Bible is the word of God in the words of men)
James D. G. Dunn (NT)
Donald Hagner (NT)
Morna Hooker (NT)
Andrew T. Lincoln (NT)
Scot McKnight (NT)
Eastern Orthodox (Bible is part of Tradition)
Edith M. Humphrey (NT)
Mainline Liberals (Bible contains/becomes the word of God)
Ellen F. Davis (OT)
Beverly Roberts Gaventa (NT)
John Goldingay (OT)
Patrick D. Miller (OT)
Walter Moberly (OT)
Katharine Doob Sakenfeld (OT)
Postmodernists (Bible is religious rhetoric to be used)
Walter Brueggemann (OT)
Phyllis Trible (OT)
It is interesting to read the personal stories of some of these well-known biblical scholars, whose books and commentaries many of us have read and use. I got the sense the editors and publisher thought it would be heart warming to read stories of these great biblical scholars showing that they managed to “still believe” in spite of careers in academic biblical scholarship, which relies on the historical-critical method and which generally-speaking undermines and questions the inspiration and inerrancy of Scripture. But what is it that these scholars “still believe”? It is not entirely clear, nor is it the same thing from scholar to scholar.
The only scholar in the collection who affirms the inerrancy of Scripture is Bruce Waltke. His essay was a delight to read, and it is too bad that the editors did not include an inerrantist from the NT department.
The faith of the next tier, the conservative evangelicals like Bauckham, Fee, and Michaels, seems to be a genuinely orthodox and pious Christian faith. They generally uphold and sometimes even defend the general historical reliability of Scripture. But they are open to seeing tiny flecks of historical error here or there. They have a more relaxed scholarly ethos and don’t seem to feel called to engage in apologetic defense of Scripture against historical criticism.
One also hears a genuine pious Christian faith in the stories of the next group, the liberal evangelicals or evangelical liberals. They definitely reject inerrancy, viewing it as a bad thing because it makes one’s faith too brittle, capable of being smashed by a single error. Some of them seem open to a number of deviations from orthodoxy, such as Lincoln’s disappointing capitulation on sexual ethics and Dunn’s statement that reciting the Nicene Creed every Sunday is “theologically disquieting” for him.
Edith Humphrey stands out all on her own. Raised in the Salvation Army, then Anglican for a time, and now a convert to Eastern Orthodoxy, she impresses with her commitment to orthodoxy in the area of sexual ethics in spite of teaching in a mainline liberal institution.
The mainline scholars are just liberals or modernists. They do not believe the Bible is the word of God but only contains it or becomes it (a la Karl Barth). The scholars in this group believe that God still speaks today through the Bible, and that as Christians we must responsibly seek to interpret the Bible and hear God speak to us through it, but they do not believe we must submit to the Bible itself as the rule of faith and life. There is a strong egalitarian stream in this group, especially among the women.
The last group, the postmodernists, are even farther afield, giving the impression that the Bible is just religious rhetoric to be wrestled with, disagreed with at times, and used to advance their political agenda, whether it be Marxism, socialism, third-wave feminism, or whatever.
Anyway, it is an interesting read. The book gives us a peak behind the curtain to get a glimpse of the personal stories, life, and faith of some fairly important biblical scholars.
January 11, 2019
This is an inspiring collection of biographical essays by some of today's leading biblical scholars regarding how scholarship has affected their Christian faith. There is a wide variety of views and stories reflected in this book, making it a fascinating and challenging read. My favourite essays were the ones by Gordon D. Fee, John Goldingay, Donald A. Hagner, Scot McKnight, and Bruce K. Waltke. Highly recommended.
October 7, 2015
Today's media loves to trumpet stories of intellectuals who are "too smart" to be Christian, so I'm always eager to hear about scholars and scientists who have an active, vibrant faith. That eagerness led me to this book.
These essays by various Christian scholars were a very mixed bag for me. Some of the authors wrote about events in their lives that were fascinating and they pulled me into their stories. Others were too full of teachers and writings I'd never heard of, so I ended up feeling like I was listening in on a conversation that was never intended to include me. If I'd attended those Universities and heard those lecturers I'm sure I would have been fascinated. But without supporting details they remained names on a page.
Perhaps this book is targeted to classically trained Bible scholars and not ordinary folks like me, I don't really know. I ended up giving it two stars, due to the almost parochial nature of some of the essays.
I received a free e-book in return for a fair review.
These essays by various Christian scholars were a very mixed bag for me. Some of the authors wrote about events in their lives that were fascinating and they pulled me into their stories. Others were too full of teachers and writings I'd never heard of, so I ended up feeling like I was listening in on a conversation that was never intended to include me. If I'd attended those Universities and heard those lecturers I'm sure I would have been fascinated. But without supporting details they remained names on a page.
Perhaps this book is targeted to classically trained Bible scholars and not ordinary folks like me, I don't really know. I ended up giving it two stars, due to the almost parochial nature of some of the essays.
I received a free e-book in return for a fair review.
August 26, 2022
An interesting read overall. The quality of the essays is not even. Some are very enlightening and encouraging while some make me wonder what the author is trying to tell the reader. Nonetheless, a good read on how the various contributors ended up becoming bible scholars and also how they grapple with critical scholarship while maintaining their belief in the bible as the word of God.
October 28, 2023
Such an important book. Undergraduate Bible majors, seminarians, and scholars alike ought to read these testimonies by a diverse but highly learned group of scholars. I’m finishing this book with a renewed trust in the God to whom scripture bears witness.
December 18, 2020
A great book filled with many stories of biblical scholars who have dealt with the Bible in a variety of ways. These short biographies were personal and touching.
January 20, 2016
I misunderstood, from the title (I [Still] Believe), descriptions of this book ("Is serious academic study of the Bible a threat to faith?"), and from the dedication ( "For all who have struggled, wrestled, been discouraged,...lost hope,...but sill believe"), the nature of this book. It's more of a collection of autobiographical descriptions of the academic and publishing careers of a number of biblical scholars, than a group of stories about threatened faith somehow recovered. I was expecting descriptions of real spiritual turmoil, but read instead a series of what might be called "biographies of belief".
By no means would I call this a waste of time to read. There were valuable insights to be had. But it felt a little dated, as many of the contributors describe an academic world of the past, and use theological language and church-specific terms that may be difficult to understand, to anyone who has not a similar church background.
I read many passages that I sincerely appreciated, though, such as this one by Morna D. Hooker:
"The fact that I still dare to call myself a Christian, then, is because this foolish gospel about a God of love who reveals himself in self-sacrifice and love for others is the only thing that makes sense of the human situation and finds meaning where there appears to be none, and because it rings true to my experience. The word "God" I find difficult; the word "love" I understand." (P. 127)
By no means would I call this a waste of time to read. There were valuable insights to be had. But it felt a little dated, as many of the contributors describe an academic world of the past, and use theological language and church-specific terms that may be difficult to understand, to anyone who has not a similar church background.
I read many passages that I sincerely appreciated, though, such as this one by Morna D. Hooker:
"The fact that I still dare to call myself a Christian, then, is because this foolish gospel about a God of love who reveals himself in self-sacrifice and love for others is the only thing that makes sense of the human situation and finds meaning where there appears to be none, and because it rings true to my experience. The word "God" I find difficult; the word "love" I understand." (P. 127)
April 10, 2016
These authors are among the chiefs of my tribe. What impresses me about their stories is their honesty and their variety. Truly, our scholarship is shaped by our experience. And, for many of us, it's an act of devotion.
October 25, 2016
A unique book in the field - like Hauerwas' "Hannah's Child" for biblical scholars. And the editors did a wonderful job of getting a range of scholars for the volume. The chapters by Ellen Davis, Morna Hooker, and Beverly Roberts Gaventa are not to be missed.
September 12, 2015
Really good, a remarkably wide spectrum of scholarly testimonies. Phyllis Trible really has a powerful testimony, among others.
October 12, 2015
Fantastic book for those who want to understand Biblical scholars. Each writer speaks about their own approach to Scripture and their faith journey. I took lots of notes
April 15, 2016
Quality varies depending on the chapter author, but lots of common themes and something for most readers faced with a faith crisis or just interested in personal stories of faith.
July 1, 2016
Good book, very encouraging testimonies of the life of faith in the academy.
April 15, 2017
This book is, mostly, written by scholars for scholars. As a layperson rather than a traditional scholar, I found most of its essays wordy and hard to comprehend. That said, I'm glad I read it. There were lessons to be learned here, and theological considerations to discover. I found this the sort of book you would benefit most from if you had a highlighter in hand as you went through it. (A friend loaned me the book, so I decided against marking it up. :P )
Displaying 1 - 16 of 16 reviews