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A Lens of Love: Reading the Bible in Its World for Our World
In order to engage the Bible in the spirit of justice, compassion, and love, Jonathan L. Walton suggests reading the Bible in its world for our world. Perfect for individual or group study, A Lens of Love helps Christians to read and interpret the Bible morally and confidently as they engage society's pressing issues. Walton provides interpretive tools to help understand the context of the Scriptures along with the Scriptures themselves in order to engage the richness of the Bible as they strive to live in the world in a biblically grounded, theologically sound, and socially responsible way.
258 pages, Kindle Edition
First published January 1, 2018
About the author
Jonathan L. Walton
7 books23 followersDr. Jonathan L. Walton serves as the Plummer Professor of Christian Morals at Harvard University and Pusey Minister in Harvard’s Memorial Church.
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Displaying 1 - 14 of 14 reviews
November 2, 2018
How one reads the Bible is influenced by a number of factors. Theology is one, but so is social location. None of us truly reads scripture completely objectively, not even the historian or social scientist. We all bring something to the table. What about reading Scripture with a lens of love? Wouldn't that be most helpful way of reading it? Wouldn't it have benefits for our times?
Jonathan Walton is Professor of Christian Morals and Minister of the Memorial Church of Harvard University. In other words, he's both a Christian ethicist and a pastor. From that perspective he has written a book on, as the subtitle of this book suggests, "reading the Bible in its world for our world." The book emerged out of conversations with students who wanted to know how to connect the Bible to contemporary life. Perhaps most importantly, they wanted to know how the Bible might inform ethical decision making. As a Christian ethicist, this would make for an excellent conversation --- and book.
This isn't a commentary on the entire Bible or a fully developed biblical ethics. It is first of all an attempt to lay out a way of reading the Bible, introducing the reader to interpretive strategies used in those conversations with students, as well as the "practical and ethical strategies that I employ when preparing a sermon." He does this from the perspective of a social scientist who "is concerned with cultural values and how societies define the right, the good, and the just." What he employs here is what he calls a "sociohistorical approach" to Scripture (p. 6). He does so with great effectiveness.
The Bible is an ancient book, in fact it is a collection of documents produced over hundreds of years. Understanding social and cultural contexts is essential if we are to read the Bible effectively and apply it to questions that emerge in our own day. Not only is this a book utilizing social scientific and historical tools, it is written from a very specific perspective, one that presupposes the radically inclusive love of God. When you read through this lens you will need to set aside some texts as being irreconcilable to that vision.
The book is divided into ten chapters, organized into three parts. Part one explores "the promise of moral imagination." Here he addresses intellectual curiosity, the importance of ethics to interpretation, and framing the exploration of scripture through the lens of love. With this foundation we move on in part two to "the power of Sacred History." In this section Walton explores the Hebrew Bible through the lens of the Dynastic literature (the Samuels and the Kings) and the Pentateuch. He also explores the question of whether the God of the Hebrew Bible is racist and sexist, looking at both the metaphors present in the text and what he calls perverted interpretations. Regarding perverted interpretations, he means the use of these texts to justify slavery and genocide, or "turn a blind eye toward rape, domestic abuse, and child abuse." There is no reason for us to ignore or excuse such texts.
The third section deals with "the practice of subverting authority" through the exploration of the Gospels and the Pauline Epistles. Again, he recognizes that not all texts offer a liberating ethic, but when read through the lens of love we can see a move toward liberation and resistance. In Jesus and to a degree in Paul we see expressions of persons speaking truth to power.
Walton doesn't deal with all of the Bible. He doesn't deal with, for instance texts like Daniel and Revelation. This isn't the purpose of the book. Rather it is an attempt to lay out a way of reading the Bible that can be applied elsewhere, but which emerges out of a reading these passages, which in the case of the texts from the Hebrew Bible are predominantly narrative.
I am a great believer in reading the Bible. I think it has much to offer us. But it has to be read carefully and responsibly. It requires a lens by which to read it in this way, and the lens of love is a good one. We need good tools as well, and the tools of the social scientist are effective ones in hoping us understand culture. The reality is that the ancient culture isn't the same as ours. One cannot justify slavery because Paul didn't call for its abolishment. Understand Paul's context. Perhaps he could have gone further, but that he didn't doesn't excuse us.
All in all, this is a readable, well-written guide to responsible Bible reading that offers us a path from then to now. So, read it along with scripture!
Jonathan Walton is Professor of Christian Morals and Minister of the Memorial Church of Harvard University. In other words, he's both a Christian ethicist and a pastor. From that perspective he has written a book on, as the subtitle of this book suggests, "reading the Bible in its world for our world." The book emerged out of conversations with students who wanted to know how to connect the Bible to contemporary life. Perhaps most importantly, they wanted to know how the Bible might inform ethical decision making. As a Christian ethicist, this would make for an excellent conversation --- and book.
This isn't a commentary on the entire Bible or a fully developed biblical ethics. It is first of all an attempt to lay out a way of reading the Bible, introducing the reader to interpretive strategies used in those conversations with students, as well as the "practical and ethical strategies that I employ when preparing a sermon." He does this from the perspective of a social scientist who "is concerned with cultural values and how societies define the right, the good, and the just." What he employs here is what he calls a "sociohistorical approach" to Scripture (p. 6). He does so with great effectiveness.
The Bible is an ancient book, in fact it is a collection of documents produced over hundreds of years. Understanding social and cultural contexts is essential if we are to read the Bible effectively and apply it to questions that emerge in our own day. Not only is this a book utilizing social scientific and historical tools, it is written from a very specific perspective, one that presupposes the radically inclusive love of God. When you read through this lens you will need to set aside some texts as being irreconcilable to that vision.
The book is divided into ten chapters, organized into three parts. Part one explores "the promise of moral imagination." Here he addresses intellectual curiosity, the importance of ethics to interpretation, and framing the exploration of scripture through the lens of love. With this foundation we move on in part two to "the power of Sacred History." In this section Walton explores the Hebrew Bible through the lens of the Dynastic literature (the Samuels and the Kings) and the Pentateuch. He also explores the question of whether the God of the Hebrew Bible is racist and sexist, looking at both the metaphors present in the text and what he calls perverted interpretations. Regarding perverted interpretations, he means the use of these texts to justify slavery and genocide, or "turn a blind eye toward rape, domestic abuse, and child abuse." There is no reason for us to ignore or excuse such texts.
The third section deals with "the practice of subverting authority" through the exploration of the Gospels and the Pauline Epistles. Again, he recognizes that not all texts offer a liberating ethic, but when read through the lens of love we can see a move toward liberation and resistance. In Jesus and to a degree in Paul we see expressions of persons speaking truth to power.
Walton doesn't deal with all of the Bible. He doesn't deal with, for instance texts like Daniel and Revelation. This isn't the purpose of the book. Rather it is an attempt to lay out a way of reading the Bible that can be applied elsewhere, but which emerges out of a reading these passages, which in the case of the texts from the Hebrew Bible are predominantly narrative.
I am a great believer in reading the Bible. I think it has much to offer us. But it has to be read carefully and responsibly. It requires a lens by which to read it in this way, and the lens of love is a good one. We need good tools as well, and the tools of the social scientist are effective ones in hoping us understand culture. The reality is that the ancient culture isn't the same as ours. One cannot justify slavery because Paul didn't call for its abolishment. Understand Paul's context. Perhaps he could have gone further, but that he didn't doesn't excuse us.
All in all, this is a readable, well-written guide to responsible Bible reading that offers us a path from then to now. So, read it along with scripture!
July 15, 2021
Walton deserves praise for his compassion and care for the marginalized. His ability to imagine and thoughtfully consider the perspective of dis-empowered figures, both today and in Biblical narratives, is wonderful. And, on a purely personal level, I probably agree with him on most of the modern political issues he addresses here (and for a book ostensibly about reading the Bible, this one does spend a GREAT deal of time on modern political issues).
So why only 2 stars? Because Walton's approach to Biblical interpretation, though compassionate and caring, is deeply problematic and self-contradictory. He writes that "the method outlined in this book keeps us from cherry-picking texts that condone our selfish desires with decontextualized scriptural justification." Unfortunately, Walton's method is very clearly just cherry-picking of a different kind. The "lens of love" from the title turns out to actually be a set of blinders, blocking out anything in the text that isn't acceptably "loving."
With regard to the Pentateuch and Dynastic Literature of the Hebrew Bible and the Epistles of Paul, this primarily involves Walton dismissing problematic passages and perspectives as merely deriving from the author's social, personal, and/or political bias. To be clear, this isn't a casual dismissal; Walton carefully investigates the historical contexts involved. Nonetheless, he's clear that these texts are not the inerrant, infallible, authoritative "Word of God." They are "myths," "sacred histories," or just outright "literary fiction." (79)
It's somewhat strange, then, that Walton next puts on "the lens of love" to look at these same [semi-]fictive narratives and strives to draw lessons, insights, and "words from the Lord" by looking for the perspective of the marginalized and vulnerable. What's left wholly unaddressed is precisely HOW we are supposed to hear a "word from the Lord" in texts which Walton has clearly defined as the creations of men (and highly flawed men at that). On what basis does Walton deem the compassionate perspective of the vulnerable to be full of deep truths which we may apply to our world and the oppressive narrative of other texts flawed fictions rooted in the past? He doesn't say, but it very much feels like the determiner is whether or not the lessons involved agree with Walton's own views of God and the world. God, Walton tells us, sees through the lens of love, but this is very clearly a doctrine he brings to the scriptures, not one he found there.
When it comes to the gospel accounts, Walton's cherry-picking is even more apparent, at least for anyone who has read them before. We hear repeatedly of Jesus's interactions with those at the bottom of society who have been shunned on the basis of discrimination or "purity." E.G. The lepers, the woman at the well, the woman healed of a blood condition, the demon-possessed...etc. Walton tells us that Jesus's miracles and interactions "flip the prevailing cultural script" and show God's love for the outcast. And SOME of them certainly did. Yet entirely ignored in Walton's telling are Jesus's interactions with those on the other end of the spectrum. Jesus also healed the servant of a Roman centurion and the daughter of Jairus, a well-respected member of the elite. Yes, he dined with prostitutes, a shunned and oppressed group of victims, but also with tax-collectors, a wealthy and oppressive caste. Traditionally, the church has described Jesus as "a friend of sinners," and sinners exist at all strata of human society, though those at the bottom are perhaps the most receptive to a message of forgiveness. But for Walton, Jesus is almost solely a friend of victims. "Sin" is not a concept Walton touches, and "justice," not repentance, is his rallying cry.
In sum, then, if you're already politically and theologically in Walton's camp, "A Lens of Love" offers you a way to read the Bible so that it supports your existing beliefs and priorities. But be warned: this book doesn't, as advertised, keep us from cherry-picking; it only teaches us to pick a different kind of cherry.
----
The above review is meant to be generally applicable and focused on the book's consistency (or lack thereof) regardless of whether one agrees with its perspective or not. I think it's also worth adding a word from a specifically Christian perspective. Walton's dismissal of the Old Testament as myth, fiction, and highly embellished history will certainly draw the ire of many fundamentalists. But even more liberal Christians may find discomfort in his approach to the gospels. Walton does not, quite, relegate the miracles of Christ to the realm of fiction, but he comes about as close as one can, suggesting that the gospels 'prefigure the genre of magical realism.' If Walton actually believes any of Christ's miracles (or even the Resurrection itself) actually happened, he scrupulously avoids saying so and their reality has no bearing whatsoever on the arguments of the book.
Also, as mentioned above, "sin" is not a concept Walton deals with. The "good news" of his gospel is not that God forgives the undeserving sinner but that God cares for the oppressed victim. This is a gospel of justice and compassion for the innocent, but not a gospel of grace for the guilty.
So why only 2 stars? Because Walton's approach to Biblical interpretation, though compassionate and caring, is deeply problematic and self-contradictory. He writes that "the method outlined in this book keeps us from cherry-picking texts that condone our selfish desires with decontextualized scriptural justification." Unfortunately, Walton's method is very clearly just cherry-picking of a different kind. The "lens of love" from the title turns out to actually be a set of blinders, blocking out anything in the text that isn't acceptably "loving."
With regard to the Pentateuch and Dynastic Literature of the Hebrew Bible and the Epistles of Paul, this primarily involves Walton dismissing problematic passages and perspectives as merely deriving from the author's social, personal, and/or political bias. To be clear, this isn't a casual dismissal; Walton carefully investigates the historical contexts involved. Nonetheless, he's clear that these texts are not the inerrant, infallible, authoritative "Word of God." They are "myths," "sacred histories," or just outright "literary fiction." (79)
It's somewhat strange, then, that Walton next puts on "the lens of love" to look at these same [semi-]fictive narratives and strives to draw lessons, insights, and "words from the Lord" by looking for the perspective of the marginalized and vulnerable. What's left wholly unaddressed is precisely HOW we are supposed to hear a "word from the Lord" in texts which Walton has clearly defined as the creations of men (and highly flawed men at that). On what basis does Walton deem the compassionate perspective of the vulnerable to be full of deep truths which we may apply to our world and the oppressive narrative of other texts flawed fictions rooted in the past? He doesn't say, but it very much feels like the determiner is whether or not the lessons involved agree with Walton's own views of God and the world. God, Walton tells us, sees through the lens of love, but this is very clearly a doctrine he brings to the scriptures, not one he found there.
When it comes to the gospel accounts, Walton's cherry-picking is even more apparent, at least for anyone who has read them before. We hear repeatedly of Jesus's interactions with those at the bottom of society who have been shunned on the basis of discrimination or "purity." E.G. The lepers, the woman at the well, the woman healed of a blood condition, the demon-possessed...etc. Walton tells us that Jesus's miracles and interactions "flip the prevailing cultural script" and show God's love for the outcast. And SOME of them certainly did. Yet entirely ignored in Walton's telling are Jesus's interactions with those on the other end of the spectrum. Jesus also healed the servant of a Roman centurion and the daughter of Jairus, a well-respected member of the elite. Yes, he dined with prostitutes, a shunned and oppressed group of victims, but also with tax-collectors, a wealthy and oppressive caste. Traditionally, the church has described Jesus as "a friend of sinners," and sinners exist at all strata of human society, though those at the bottom are perhaps the most receptive to a message of forgiveness. But for Walton, Jesus is almost solely a friend of victims. "Sin" is not a concept Walton touches, and "justice," not repentance, is his rallying cry.
In sum, then, if you're already politically and theologically in Walton's camp, "A Lens of Love" offers you a way to read the Bible so that it supports your existing beliefs and priorities. But be warned: this book doesn't, as advertised, keep us from cherry-picking; it only teaches us to pick a different kind of cherry.
----
The above review is meant to be generally applicable and focused on the book's consistency (or lack thereof) regardless of whether one agrees with its perspective or not. I think it's also worth adding a word from a specifically Christian perspective. Walton's dismissal of the Old Testament as myth, fiction, and highly embellished history will certainly draw the ire of many fundamentalists. But even more liberal Christians may find discomfort in his approach to the gospels. Walton does not, quite, relegate the miracles of Christ to the realm of fiction, but he comes about as close as one can, suggesting that the gospels 'prefigure the genre of magical realism.' If Walton actually believes any of Christ's miracles (or even the Resurrection itself) actually happened, he scrupulously avoids saying so and their reality has no bearing whatsoever on the arguments of the book.
Also, as mentioned above, "sin" is not a concept Walton deals with. The "good news" of his gospel is not that God forgives the undeserving sinner but that God cares for the oppressed victim. This is a gospel of justice and compassion for the innocent, but not a gospel of grace for the guilty.
June 6, 2020
A powerful little book that outlines how the Bible has come to be used by Christians to justify abusive authority and reinforce unjust social hierarchies. A generous and big-hearted book that encourages readers to interpret the Bible through a lens of love and from the vantage point of the marginalized and oppressed of Jesus's time, Walton has no patience for the religious right in America, which "has become a cesspool of personal piety toward individual gain."
By interpreting the Bible in the socio-historical context of its time, we can better understand what the writers were actually trying to say, who they were writing to, and how those audiences might have heard the messages. A fascinating and mind-expanding read that brings the gospel message directly into today's headlines of racism, misogyny, police brutality, gun violence, and prison reform. The Bible has plenty to say about all of these - if only more Christians would open their hearts and minds to the actual messages of Jesus!
By interpreting the Bible in the socio-historical context of its time, we can better understand what the writers were actually trying to say, who they were writing to, and how those audiences might have heard the messages. A fascinating and mind-expanding read that brings the gospel message directly into today's headlines of racism, misogyny, police brutality, gun violence, and prison reform. The Bible has plenty to say about all of these - if only more Christians would open their hearts and minds to the actual messages of Jesus!
August 25, 2018
Not really my cup of tea. Way more theological than I expected, and not nearly as cultural. I'm sure there is a large audience out there for this content, it just doesn't include me.
May 31, 2024
This book was a refreshing perspective, though I think I took out of it something different than what I had initially desired from it. I was simply looking for a bit of “here’s how to read the Bible” with some sociohistorical commentary—I got all of that plus some. I appreciate Walton’s suggestions on how to apply what we read to our lives and envisioning a more compassionate world. At times, his connections to modern society felt a little intense, but given his experiences and backgrounds (especially in contrast to mine), I understand his passion for what he writes.
This book fit well with the sort of considerations I’m currently making in my faith as I grow out of the judgement- and purity-based faith that I grew up in. His section on purity politics was even more interesting to me because of this.
I leave this book with a stronger sense of responsibility to showing compassion to humanity, which is what I believe Walton desired for his reader. There is a contrast between the action of faith that this book suggests and the lazy one that I have been practicing. There’s a lot that I am left to think about.
This book fit well with the sort of considerations I’m currently making in my faith as I grow out of the judgement- and purity-based faith that I grew up in. His section on purity politics was even more interesting to me because of this.
I leave this book with a stronger sense of responsibility to showing compassion to humanity, which is what I believe Walton desired for his reader. There is a contrast between the action of faith that this book suggests and the lazy one that I have been practicing. There’s a lot that I am left to think about.
July 9, 2018
This book provided a phenomenal look at the tricky parts of the Bible. I loved the background it gave and felt that a lot of what was being said was based in grounded theology. There were a few things that I may not fully agree with but I found it a very interesting and intellectual read while being short and digestible. Definitely got me thinking and I finished the book feeling like I hard learnt a lot.
Would definitely recommend this book for anyone who has at least a basic knowledge of the Bible and its books as well as some of the tricky and hard to digest parts that can appear conflicting. Walton does not steer away from these and provides great explanations and evidence to support his claims.
I will mention that there are a few political themes here which may bother some people but I found their place in this book fitting and messages that should be spread.
(Thank you to Netgalley for providing me with an advanced copy of this book for an honest review).
Would definitely recommend this book for anyone who has at least a basic knowledge of the Bible and its books as well as some of the tricky and hard to digest parts that can appear conflicting. Walton does not steer away from these and provides great explanations and evidence to support his claims.
I will mention that there are a few political themes here which may bother some people but I found their place in this book fitting and messages that should be spread.
(Thank you to Netgalley for providing me with an advanced copy of this book for an honest review).
September 10, 2018
Like the fellowship/ bible study Prof. Walton describes at the beginning of the book, many people I know grew up in a Christian faith tradition but left the church for what they felt was a lack of relevance for the social issues of the day. I can identify with this, having being brought up in the faith but reaching a point where I found it incompatible with my political and ethical convictions, and spending much of my twenties vaguely describing myself as spiritual but not religious. A Lens of Love is must read for anyone who has been put off from the Christian faith by its seeming endorsement of societal evils such as racism, sexism, colonialism and indifference to structural evil. With intellectual humility, insightful exegesis and pastoral kindness, Prof. Walton reinterprets Scripture from the perspective of the least and left out in ancient society, reaffirming their dignity and worth in the Kingdom, and powerfully critiquing those who use the Bible today to harm instead of to heal. I was particularly blessed by the chapter on Job's wife, who is often forgotten in that well-known bible story. Prof. Walton's refusal to dismiss her suffering, his commitment to seeing her pain and his endorsement of protest as an act of faith will stay with me for a long time.
July 7, 2023
This is a basic (accessible) text on biblical interpretation for progressive leaning people. I picked this up after Walton moved to Princeton to be the President of the seminary there. I really enjoyed this and could recommend it to folks. It was written in 2018, so some of the current events are dated, but it is not like a whole lot has changed, so much of it is still relevant, and certainly the seriousness with which Walton engages and converses with biblical texts remains. I appreciate his eye toward who is the most marginalized in the text. That is a good reading habit.
May 13, 2026
Important book on realizing there are other ways to read the Bible than literally. Walton stresses the importance of historical context, as well as looking at the marginalized, the forgotten, those who may be left out in the sacred stories. Then he applies the lessons of the stories to two of today's issues: mass incarceration and gun violence. Compelling.
Good for: people who want to read and learn from the Bible, but are looking for new ways to interpret the old, familiar stories.
Good for: people who want to read and learn from the Bible, but are looking for new ways to interpret the old, familiar stories.
April 8, 2019
Jonathan L. Walton’s A Lens of Love opens our eyes to a new way to read Scripture and to relate it to today’s world. He has a clear, cogent hermeneutic that places the Bible in conversation with racism and other issues of our day. It is a worthwhile read for anyone who seeks a way to speak God’s Word today.
July 2, 2019
Excellent high level primer on viewing the Bible from a progressive lens.
I think I would have ended the book differently than jumping into select current political issues, but overall the book helps people to begin to see Christianity in a progressive light.
I think I would have ended the book differently than jumping into select current political issues, but overall the book helps people to begin to see Christianity in a progressive light.
March 12, 2023
This was a book for a Devotional class. I found it to be very illuminating but wish it had not turned quite so political in the last chapters.
August 28, 2018
If you only read one book on interpreting or understanding the Bible, be sure it is “A Lens of Love”. It is a groundbreaking tool for interpreting the Bible.
Very necessary reading for those who desire to walk, work and live in love.
This work is destined to be a classic on “love”—in theory and in praxis.
Submitted by
(Rev.) judi Love bowman, Ed. D., M. Div., Ed. M.
Very necessary reading for those who desire to walk, work and live in love.
This work is destined to be a classic on “love”—in theory and in praxis.
Submitted by
(Rev.) judi Love bowman, Ed. D., M. Div., Ed. M.
January 14, 2019
Reading the Bible has always been a challenge. Some would open the texts with the question: "What does the Bible mean for me?" Others would rely on their traditions to understand the texts. Still others would use the Bible to resolve some pressing issues in life. With 66 books in the Old and New Testaments, the Bible can be intimidating, which leads some toward simplistic readings and selective applications. The problem with such approaches is that people would miss out the forest for the trees. Using a socio-historical interpretive approach, author Jonathan Walton seeks to address these problems with two key objectives. First, he aims to engage the four major sections of the Bible to give us a big story context. These sections are the "Dynastic Literature, the Pentateuch, the Gospels, and the Epistles." The Dynastic Literature gives us the backdrop to the Old Testament. The Pentateuch provides the narrative origins while the gospels shine on the life of Jesus. Finally, the epistles show us the early life of the Christian communities. The second objective is to build a bridge from the ancient to the modern world, to "promote ethical and responsible biblical interpretation among nonspecialists." This second task would be appealing to those who are concerned about the complex political, ethical, and social justice issues happening in contemporary times. Issues such as racism, rich-poor divide, gender discrimination, immigration, sexual discrimination, and so forth.
Written in three parts, Part One shows us the theoretical portion of his interpretive framework. Walton calls it "The Promise of Moral Imagination." He gives readers a big picture overview of the Old and New Testaments; biblical history; understanding the authorial intent; symbolic and metaphorical languages used; the process of exegesis; the different literal and literary styles; ancient cultural attitudes; and very importantly, how our modern attitudes shape our interpretations. He notes that since God views the world from the lens of love, we too ought to do the same. For throughout Scripture, God has sided with the underprivileged, the marginalized, and the bullied. Through moral imagination, we allow the biblical vision to shape our contemporary outlook, just like the late Dr Martin Luther King Jr and the theologian, Stanley Hauerwas, and many others. Walton reminds us that for moral imagination to happen, we need an ethic of love. He gives attention to the feminist account, noticing how women were most vulnerable then and now. In doing so, he avoids the common interpretation of women being seen as a lower class. One should not use the Bible to justify lower wages or lower treatment in our modern age just because there were instances of gender hierarchy. For the Bible's narrative promotes human dignity and fair treatment more than anything else. Walton gives an interesting twist to the understanding of the Exodus narrative, claiming from secondary sources that Israel was not actually enslaved in Egypt. It was symbolism at work. We cannot interpret the Exodus from the viewpoint of "Egyptians Bad; Israel Good." For there are Egyptians who were victims of Pharaoh's policies. From the lens of love, we learn to pray like the Jewish prayer which said: "They are made in the image of God just like us."
Part Two is about the "Power of Sacred History" which uses stories and writings to bring across critical messages. Many of them are not to be seen as literal non-fiction like what we do in our modern literature. The word "myth" is less about factual matters but more about impact messages that communicate themes, principles, and ideals. Just like tales we use in Aesop's fables to communicate an important truth, we should not view the Bible as some scientific textbook or an encyclopedia of Bible knowledge. Even Jesus uses parables to teach us about the Kingdom of God. By being open to ancient usage of myths and storytelling, we are better able to understand the nuances of the biblical writings. The author tackles racism and sexism by warning us against using the Bible for our own selfish means. Any such approach will only lead to greater suffering and injustice. On the genocidal passages and the rather bizarre parts of the Old Testament, we should not be too shocked about the ancient mistreatment as our modern examples are often much worse in numbers, in intensity, and in morality. The key is using the big picture of interpretation. The Bible states the matter without explicitly telling us about what to do or what not to do. The narratives speak of the importance of hospitality, the tragedy of immorality; and the despicable level of sin. Walton makes a keen observation that "love is always bound with pain." For if we see with the lens of love, we ought to see it as follows: "If we feel appalled by the ancient injustice of old, how about God?"
Part Three is entitled the "Practice of Subverting Authority" which highlights the power of love as a way to let the Kingdom of God take root in our world. The chief example is the way the gospels subvert the religious and political authorities of the first century. Jesus critiqued the society of "power, privilege, and empire." On miracles, we should avoid becoming so infatuated with the scientific facts and forget the spiritual realities they highlight. Like the cross of Christ that opens the way to subvert even the most powerful authorities of the day. Love triumphs over the hateful things happening, especially the "purity politics" in Jerusalem and elsewhere. The author makes a succinct observation about leadership: "Weak leaders tend to need strong scapegoats." This is so relevant to our day and age where we have leaders who have become so arrogant and prideful that the only way to prevent their reputation from tanking is to blame others. With love comes the ethic of compassion where we learn once again the interpretive lens of love. First, identify the genre to help us make sense of the original contexts. Second, consult the secondary sources to illuminate the reasons why the stories occur. Third, place ourselves in the texts with eyes of compassion and love, which is another way of saying, "View from God's perspective."
We also learn about reading Paul's letters to let the historical events help us understand the meaning. For instance, the conversion experience of Paul does not give us a license to criticize the Jewish culture of old, for Paul himself was very proud of his Jewish roots. Becoming a follower of Christ does not mean he forgets his roots overnight. It simply means Christ has transformed his thinking and revolutionized his behaviour toward all cultures, including his own.
My Thoughts
This is a fascinating book about Bible interpretation from the lens of love. Walton shows us that reading the Bible requires humility in our interpretation and boldness in our practice. He writes specifically to those who tend to be literal interpreters and conservative theologians who prefer to focus on the texts more than the contexts. The texts are important but the contexts are necessary to illuminate the texts. Without understanding the background and the genres behind the books of the Bible, we are easily prone to misinterpreting the Bible. This humility means we be ready to let our views be changed with regard to comparing our present understanding with the interpretive lens of love. Like the way we understand myths, we cannot let our modern dichotomy between fiction and non-fiction cripple our acceptance of biblical narratives that brilliantly combine both fiction and non-fiction stories to communicate truth.
On boldness, we are challenged to stand up for love and compassion for the marginalized, the weak, and the disenfranchised because that is what Jesus had done. The example of Paul interceding on behalf of Onesimus is a case in point. In one letter, Paul not only affirms the teachings about the freedom of Christ in pleading for forgiveness, he also upholds Roman law in asking the slave to return to his master. At the heart of the willingness to adopt the lens of love is about putting faith over fear. Far too many politics and activities we have in our modern day and age is dependent on fear. We compromise our principles because of fear of losing our jobs. We lie because we fear punishment. We condone unethical behaviour because we fear the loss of relationships with the rich and powerful. If we are willing to let truth challenge falsehood and let compassion rule in all we do, we would be better equipped to make this world a better place for all, especially the weak and marginalized. I appreciate how Walton concludes with his take mass imprisonment in the United States which is in essence a sense of fear. He attacks the gun laws by saying they are symbols of idolatry. While violence and political oppression still remains in many parts of the world, understanding the Bible would equip us with ways to minimize them. Perhaps, in our boldness to let compassion and love rule, we are more enthused with regard to seeing God's kingdom come, not according to our own expectations but in accordance with Christ's promises. Patient hope for the promised King.
Maranatha! Come Lord Jesus.
Jonathan L. Walton is the Plummer Professor of Christian Morals, Professor of Religion and Society, and Pusey Minister in the Memorial Church of Harvard University. He is the author of Watch This! The Ethics and Aesthetics of Black Televangelism.
Rating: 4.5 stars of 5.
conrade
This book has been provided courtesy of Westminster John Knox Press and NetGalley without requiring a positive review. All opinions offered above are mine unless otherwise stated or implied.
Written in three parts, Part One shows us the theoretical portion of his interpretive framework. Walton calls it "The Promise of Moral Imagination." He gives readers a big picture overview of the Old and New Testaments; biblical history; understanding the authorial intent; symbolic and metaphorical languages used; the process of exegesis; the different literal and literary styles; ancient cultural attitudes; and very importantly, how our modern attitudes shape our interpretations. He notes that since God views the world from the lens of love, we too ought to do the same. For throughout Scripture, God has sided with the underprivileged, the marginalized, and the bullied. Through moral imagination, we allow the biblical vision to shape our contemporary outlook, just like the late Dr Martin Luther King Jr and the theologian, Stanley Hauerwas, and many others. Walton reminds us that for moral imagination to happen, we need an ethic of love. He gives attention to the feminist account, noticing how women were most vulnerable then and now. In doing so, he avoids the common interpretation of women being seen as a lower class. One should not use the Bible to justify lower wages or lower treatment in our modern age just because there were instances of gender hierarchy. For the Bible's narrative promotes human dignity and fair treatment more than anything else. Walton gives an interesting twist to the understanding of the Exodus narrative, claiming from secondary sources that Israel was not actually enslaved in Egypt. It was symbolism at work. We cannot interpret the Exodus from the viewpoint of "Egyptians Bad; Israel Good." For there are Egyptians who were victims of Pharaoh's policies. From the lens of love, we learn to pray like the Jewish prayer which said: "They are made in the image of God just like us."
Part Two is about the "Power of Sacred History" which uses stories and writings to bring across critical messages. Many of them are not to be seen as literal non-fiction like what we do in our modern literature. The word "myth" is less about factual matters but more about impact messages that communicate themes, principles, and ideals. Just like tales we use in Aesop's fables to communicate an important truth, we should not view the Bible as some scientific textbook or an encyclopedia of Bible knowledge. Even Jesus uses parables to teach us about the Kingdom of God. By being open to ancient usage of myths and storytelling, we are better able to understand the nuances of the biblical writings. The author tackles racism and sexism by warning us against using the Bible for our own selfish means. Any such approach will only lead to greater suffering and injustice. On the genocidal passages and the rather bizarre parts of the Old Testament, we should not be too shocked about the ancient mistreatment as our modern examples are often much worse in numbers, in intensity, and in morality. The key is using the big picture of interpretation. The Bible states the matter without explicitly telling us about what to do or what not to do. The narratives speak of the importance of hospitality, the tragedy of immorality; and the despicable level of sin. Walton makes a keen observation that "love is always bound with pain." For if we see with the lens of love, we ought to see it as follows: "If we feel appalled by the ancient injustice of old, how about God?"
Part Three is entitled the "Practice of Subverting Authority" which highlights the power of love as a way to let the Kingdom of God take root in our world. The chief example is the way the gospels subvert the religious and political authorities of the first century. Jesus critiqued the society of "power, privilege, and empire." On miracles, we should avoid becoming so infatuated with the scientific facts and forget the spiritual realities they highlight. Like the cross of Christ that opens the way to subvert even the most powerful authorities of the day. Love triumphs over the hateful things happening, especially the "purity politics" in Jerusalem and elsewhere. The author makes a succinct observation about leadership: "Weak leaders tend to need strong scapegoats." This is so relevant to our day and age where we have leaders who have become so arrogant and prideful that the only way to prevent their reputation from tanking is to blame others. With love comes the ethic of compassion where we learn once again the interpretive lens of love. First, identify the genre to help us make sense of the original contexts. Second, consult the secondary sources to illuminate the reasons why the stories occur. Third, place ourselves in the texts with eyes of compassion and love, which is another way of saying, "View from God's perspective."
We also learn about reading Paul's letters to let the historical events help us understand the meaning. For instance, the conversion experience of Paul does not give us a license to criticize the Jewish culture of old, for Paul himself was very proud of his Jewish roots. Becoming a follower of Christ does not mean he forgets his roots overnight. It simply means Christ has transformed his thinking and revolutionized his behaviour toward all cultures, including his own.
My Thoughts
This is a fascinating book about Bible interpretation from the lens of love. Walton shows us that reading the Bible requires humility in our interpretation and boldness in our practice. He writes specifically to those who tend to be literal interpreters and conservative theologians who prefer to focus on the texts more than the contexts. The texts are important but the contexts are necessary to illuminate the texts. Without understanding the background and the genres behind the books of the Bible, we are easily prone to misinterpreting the Bible. This humility means we be ready to let our views be changed with regard to comparing our present understanding with the interpretive lens of love. Like the way we understand myths, we cannot let our modern dichotomy between fiction and non-fiction cripple our acceptance of biblical narratives that brilliantly combine both fiction and non-fiction stories to communicate truth.
On boldness, we are challenged to stand up for love and compassion for the marginalized, the weak, and the disenfranchised because that is what Jesus had done. The example of Paul interceding on behalf of Onesimus is a case in point. In one letter, Paul not only affirms the teachings about the freedom of Christ in pleading for forgiveness, he also upholds Roman law in asking the slave to return to his master. At the heart of the willingness to adopt the lens of love is about putting faith over fear. Far too many politics and activities we have in our modern day and age is dependent on fear. We compromise our principles because of fear of losing our jobs. We lie because we fear punishment. We condone unethical behaviour because we fear the loss of relationships with the rich and powerful. If we are willing to let truth challenge falsehood and let compassion rule in all we do, we would be better equipped to make this world a better place for all, especially the weak and marginalized. I appreciate how Walton concludes with his take mass imprisonment in the United States which is in essence a sense of fear. He attacks the gun laws by saying they are symbols of idolatry. While violence and political oppression still remains in many parts of the world, understanding the Bible would equip us with ways to minimize them. Perhaps, in our boldness to let compassion and love rule, we are more enthused with regard to seeing God's kingdom come, not according to our own expectations but in accordance with Christ's promises. Patient hope for the promised King.
Maranatha! Come Lord Jesus.
Jonathan L. Walton is the Plummer Professor of Christian Morals, Professor of Religion and Society, and Pusey Minister in the Memorial Church of Harvard University. He is the author of Watch This! The Ethics and Aesthetics of Black Televangelism.
Rating: 4.5 stars of 5.
conrade
This book has been provided courtesy of Westminster John Knox Press and NetGalley without requiring a positive review. All opinions offered above are mine unless otherwise stated or implied.
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