Marx And The Bible

Reprint. Originally published: Maryknoll, New York: Orbis, 1974.

Miranda will not be pigeonholed by the academy. It is to be strongly hoped that he is taken seriously, for there is in his writing the kind of discernment which may reform and renew Scripture study. Walter Brueggemann, Professor of Old Testament, Eden Theological Seminary This book, like the liberation theologies generally (Latin American, Black, feminist), challenges traditional 'intentional misunderstandings' of the Scripture by established powers. It allows familiar biblical passages, such as the parable of the rich man and Lazarus, to speak out with their original force and clarity--and the message sounds astonishingly new! An excellent translation by Robert Barr. Madeleine Boucher, Associate Professor of New Testament, Fordham University Jose Miranda's book is an extremely valuable statement, which advances the discussion of biblical economics to a new stage. Miranda minces no words in exposing the exegetical sleight-of-hand attempted by 'conscience-tranquillizing theologians.' His passionate and informed defense of 'Christian communism' will have to be reckoned with by all who have professed a willingness to be obedient to the Gospel. Richard J. Mouw, Professor of Philosophy, Calvin College A scholarly study in biblical teaching--brief, direct, powerful--which puts the burden of proof on those who would deny that original and authentic Christianity is communistic (not, to say, Marxist). This is vintage Miranda--erudite, passionate, persuasive, and above all, disturbing. Robert T. Osborn, Chairman, Department of Religion, Duke University

At what point does a theology become an ideology? How can a Christian distinguish the two? Jacques Ellul has always taken pains to differentiate them, but in this book he provides both a theoretical framework and important examples. Some popular theologies, particularly those that attempt to intertwine biblical theology with Marxist thought, fall into the trap of reaching "theological" conclusions by other means, Ellul believes, so that we cannot consider them as true theologies. From both a biblical-theological and sociopolitical perspective Ellul examines the attempt to relate Christianity to Marxist thought. By reviewing in detail several key Marxist-Christian books, Ellul exposes the weaknesses of so-called Marxist Christianity (which he says is neither Marxist nor Christian), and argues that the biblical perspective takes exception to all political power, leaving Christian anarchism as the realistic revolutionary option. The preface by translator Joyce Main Hanks provides an excellent introduction to the book, showing how it fits into Ellul's thought and how it relates to Ellul's previous work.

Roland Boer and Christina Petterson here produce a critical survey showing that the rise of capitalist theory was shaped by the way different economic philosophers—Smith, Hobbes, Grotius, Malthus, Locke––read the Bible. Invoking Jeremiah (14:22) and Adam Smith—who took the title of his Wealth of Nations from Isaiah (61:6, 66:12)—they show that early theories of capitalism were shaped by particular assumptions that these theorists brought to their readings of the story of Eden in particular. They examine those assumptions and evaluate what has changed in subsequent centuries. Idols of Nations shows that the Bible was central to the theorization and economic thought of these key thinkers as it explores the distinct problems each sought to overcome.

Oxford Shakespeare Topics provides students and teachers with short books on important aspects of Shakespeare criticism and scholarship. Each book is written by an authority in its field, and combines accessible style with original discussion of its subject. Notes and a critical guide tofurther reading equip the interested reader with the means to broaden research. Despite the presence of hundreds of Biblical allusions in Shakespeare, this is the first book to explore the pattern and significance of those references in relation to a selection of his greatest plays. It reveals the Bible as a rich source for Shakespeare's uses of myth, history, comedy andtragedy, his techniques of staging, and his ways of characterizing rulers, magicians and teachers in the image of the Bible's multifaceted God. This book also discloses ways in which Shakespeare's plays offer both pious and irreverent interpretations of the Scriptures comparable to those presentedby his contemporary writers, artists, philosophers and politicians. After an opening chapter comparing the Bible as a fragmented yet unified collection of 46 books with the fragmented yet unified First Folio collection of Shakespeare's 36 plays, each of the following six chapters matches a book of the Bible with a representative play: the creation myth of Genesiswith the first play in the Folio, The Tempest, the historical epic of Exodus with Henry V, the tragedy of Job with King Lear, the tragicomedy of the Gospel of Matthew with Measure for Measure, the homiletic disputation of Paul's Epistle to the Romans with The Merchant of Venice, and the apocalypticmasque of the Book of Revelation with The Tempest again. Though its subject matter and style appeal to a broad audience, this book is grounded in recent scholarship in Shakespeare and Biblical studies. Its intertextual readings are framed by descriptions of the historical circumstances of each work's composition and reception and by an emergent theory ofallusion as a principle of creation and understanding.

Examines the moral foundations of Marx's ideology and how modern Marxism has strayed from his concern for human liberty and moral conscience.