I have just had an interaction with April DeConick regarding her approach to early Christianity and the response of some bibliobloggers to it. Tensions seem to be revealing themselves and I would like to explore them for a moment. Here is a quote from April DeConick’s Forbidden Gospels Blog:
What impedes our examination of early Christianity is not the limitations of historical criticism as some in the Academy would like to lead us to believe. The impediment is the fact that the majority of biblical scholars still have not dislodged themselves from their own faith perspectives. As long as this is the case, historical inquiry is impossible because the historical-critical perspective cannot be used uncompromisingly. Although I recognize that there can be no “objective” history recovered or written, this doesn’t mean to me that all subjective inquiries are the same. The theological inquiry is not the same as the historical.Those in the Academy who have not dislodged themselves from their faith operate to defend, justify and explain it in terms they couch “historical” while privileging the New Testament canon and ignoring or dissing the apocrypha. Their personal religious belief in the authority of the New Testament scripture has led them to a common (and erroneous) assumption, that the New Testament texts are the only documents that tell us about the history of early Christianity. This leads to another common (and erroneous) assumption, that these canonical texts are accurate and reliable documents for the study of early Christianity. In this way, the religious walls of the canon have imprisoned the Academy for a couple of hundreds of years, holding us back from an honest historical analysis of early Christianity.
Many comments have been made to challenge this perspective. One commenter seemed to lump her view in with “those of secularised people living in late-20th century America, and that subset holding positions in full-time education (i.e. leftish, liberal, post-hippy, hostile to Christianity, Clinton not Bush, etc etc).” Another biblioblogger has written on his own blog: “She is a ferverently secularist and eschews faith-based approaches. . . . Given the tone of this remark, I think I prefer the company of James Crossley who is somewhat more restrained in his criticism of faith-based approaches. Actually, James is probably more pro-secular than he is anti-faith!” A patristics blogger has left the comment under another of April DeConick’s posts:
It is very possible to write as a good scholar within a religious tradition. We know this because so many of those writing in, say, patristics or even in the Apocrypha and Biblical Studies do write from a religious tradition and still manage to retain balance. They may have a different understanding of their purpose and they may ask questions that a ‘humanist’ may not, but I’m unconvinced that their scholarly integrity is compromised by their religious affiliations.
There are other examples, but we can see a theme coming out here. I asked Dr. DeConick how she would respond to the implied suggestion that she is “anti-faith.” Her response to the whole whirlwind of comments in such a short amount of time (she’s been blogging for less than a week, after all):
It is fascinating to me that my hard line on historicism has dumped me so immediately into the anti-faith, pro-secular, liberal camp (whatever that is supposed to be). Also fascinating is the immediate swing to point out that I’m not value-neutral because of my critical humanist approach (which is nothing more than the historian’s approach in any field of study). This is dizzying. I have nothing against theology or theologians. But I do recognize that there is a difference between theology and history. And I’m a historian who is concerned that theology is still dominating an Academy that claims to be doing history.
At this point, I’m not going to wrestle with whether one side of the argument is “right” or “wrong.” But instead, I would like to explore a theory about the tension. Being at an evangelical seminary myself, I converse with many evangelical scholars or evangelical scholars-in-the-making. The general impression that I get from them is that the academy of biblical and religious studies is overwhelmingly “secular” and “against” any kind of “theological” approach to early documents. At the same time, I have been reading several scholars from another perspective (such as Berlinerblau in his Chronicle article) who seem to think that the academy of biblical studies is too “theological” and entrenched in theological education. And as Dr. DeConick says, “I’m a historian who is concerned that theology is still dominating an Academy that claims to be doing history.” On the other hand, I have the feeling that the “theological” folks feel like a persecuted minority in the academy, worried, for example, that they will be negatively judged for their seminary educations.
Since most current bibliobloggers wear their faith on their sleeves (including myself), perhaps they feel like this biblioblogging world is a “safe” place for them. Maybe they feel threatened when another academic comes on the scene blogging things like “The impediment [to our examination of early Christianity] is the fact that the majority of biblical scholars still have not dislodged themselves from their own faith perspectives.” At the same time, perhaps more “secular” folks (and by that I just mean they are attempting to be “non-theological”) come into this biblioblogging world and see their frustrations confirmed in the blatant faith-based approaches to biblical studies.
To me, it sounds like a mutually threatening atmosphere in which both sides feel they are defending their views against the flow of the academy, and now it’s gotten a little tense online too. I think the dizzying response to Dr. DeConick’s blog has to do with the fact that she may have touched a nerve here. The problem about the blogging world is that it lends itself to knee-jerk reactions, and sometimes those knee-jerk reactions are not as cordial and respectful as they should be.
That’s my theory. I am happy to be corrected. Being one who is outward about his faith, I would tend to agree with the comment of our patristics friend listed above. But I can also see the need for accountability in these faith-based approaches. I would point to my earlier post about OPP people saying that the NPP is calling Judaism “racist.” When the basic values of our faith are at issue, I think we do tend to retreat to polemical tones. And at the risk of sounding “holier than thou,” I think that us Christians should pause a little longer and take a note from the person at the center of our faith, who reportedly told us to “first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbor’s eye.” I don’t mean that we shouldn’t examine and challenge the claims of others, but I think we should first breathe, then examine and challenge ourselves. Personally, I hope to be able to say to those with whom I disagree: “I don’t agree (and this is why), but I see where you’re coming from.”
