Reading The Bible In A Secular Age

In a secular age which dismisses once-revered matters such as Bible reading, is there still a point to reading and studying Christianity’s foundational text? This book will answer an unequivocal “Absolutely[!].” Why? For us located in the West, the Bible is a vital part of our “spiritual ancestry,” a dominant idea of the book. Hence, learning how to read and interpret the Bible properly (particularly, the New Testament) is like getting to know our spiritual ancestry better. The main strategy that this work will suggest is to treat the New Testament as a metaphorical textual village where some of our most important spiritual ancestors continue to live. If we learn some good strategies to communicate with them, we will be able, as it were, to visit this village, have meaningful conversations with our spiritual ancestors and, thus, become better grounded in our spiritual ancestry here in the West. With that, we can return to our secular context, better equipped both to embrace and wrestle with that spiritual ancestry. Hopefully, that will also help us to create for ourselves a meaning-system or spirituality that would be appropriate for our present world while being well grounded in our spiritual tradition.

In a secular age which dismisses once-revered matters such as Bible reading, is there still a point to reading and studying Christianity’s foundational text? This book will answer an unequivocal “Absolutely[!].” Why? For us located in the West, the Bible is a vital part of our “spiritual ancestry,” a dominant idea of the book. Hence, learning how to read and interpret the Bible properly (particularly, the New Testament) is like getting to know our spiritual ancestry better. The main strategy that this work will suggest is to treat the New Testament as a metaphorical textual village where some of our most important spiritual ancestors continue to live. If we learn some good strategies to communicate with them, we will be able, as it were, to visit this village, have meaningful conversations with our spiritual ancestors and, thus, become better grounded in our spiritual ancestry here in the West. With that, we can return to our secular context, better equipped both to embrace and wrestle with that spiritual ancestry. Hopefully, that will also help us to create for ourselves a meaning-system or spirituality that would be appropriate for our present world while being well grounded in our spiritual tradition.

Few, if any, thinkers and writers today would have the imagination, the breadth of knowledge, the literary skill, and-yes-the audacity to conceive of a powerful, secular alternative to the Bible. But that is exactly what A.C. Grayling has done by creating a non-religious Bible, drawn from the wealth of secular literature and philosophy in both Western and Eastern traditions, using the same techniques of editing, redaction, and adaptation that produced the holy books of the Judaeo-Christian and Islamic religions. The Good Book consciously takes its design and presentation from the Bible, in its beauty of language and arrangement into short chapters and verses for ease of reading and quotability, offering to the non-religious seeker all the wisdom, insight, solace, inspiration, and perspective of secular humanist traditions that are older, far richer and more various than Christianity. Organized in 12 main sections----Genesis, Histories, Widsom, The Sages, Parables, Consolations, Lamentations, Proverbs, Songs, Epistles, Acts, and the Good----The Good Book opens with meditations on the origin and progress of the world and human life in it, then devotes attention to the question of how life should be lived, how we relate to one another, and how vicissitudes are to be faced and joys appreciated. Incorporating the writing of Herodotus and Lucretius, Confucius and Mencius, Seneca and Cicero, Montaigne, Bacon, and so many others, The Good Book will fulfill its audacious purpose in every way.

In unrelenting flow of choices confronts us at nearly every moment of our lives, and yet our culture offers us no clear way to choose. This predicament seems inevitable, but in fact it’s quite new. In medieval Europe, God’s calling was a grounding force. In ancient Greece, a whole pantheon of shining gods stood ready to draw an appropriate action out of you. Like an athlete in “the zone,” you were called to a harmonious attunement with the world, so absorbed in it that you couldn’t make a “wrong” choice. If our culture no longer takes for granted a belief in God, can we nevertheless get in touch with the Homeric moods of wonder and gratitude, and be guided by the meanings they reveal? All Things Shining says we can. Hubert Dreyfus and Sean Dorrance Kelly illuminate some of the greatest works of the West to reveal how we have lost our passionate engagement with and responsiveness to the world. Their journey takes us from the wonder and openness of Homer’s polytheism to the monotheism of Dante; from the autonomy of Kant to the multiple worlds of Melville; and, finally, to the spiritual difficulties evoked by modern authors such as David Foster Wallace and Elizabeth Gilbert. Dreyfus, a philosopher at the University of California, Berkeley, for forty years, is an original thinker who finds in the classic texts of our culture a new relevance for people’s everyday lives. His lively, thought-provoking lectures have earned him a podcast audience that often reaches the iTunesU Top 40. Kelly, chair of the philosophy department at Harvard University, is an eloquent new voice whose sensitivity to the sadness of the culture—and to what remains of the wonder and gratitude that could chase it away—captures a generation adrift. Re-envisioning modern spiritual life through their examination of literature, philosophy, and religious testimony, Dreyfus and Kelly unearth ancient sources of meaning, and teach us how to rediscover the sacred, shining things that surround us every day. This book will change the way we understand our culture, our history, our sacred practices, and ourselves. It offers a new—and very old—way to celebrate and be grateful for our existence in the modern world.

The place of religion in society has changed profoundly in the last few centuries, particularly in the West. In what will be a defining book for our time, Taylor takes up the question of what these changes mean, and what, precisely, happens when a society becomes one in which faith is only one human possibility among others.

Christianity is always untimely, always foreign to our beliefs and contrary to our desires. It was untimely in Jerusalem, Athens, and Rome when Jesus and his early followers were killed. It is just as untimely now. But we have become deaf to its otherness, to the disruptive strangeness of Christian faith. If we are to hear it again, we must traverse the distance between our comfortable and overly conceptual Christianity and the true Christianity that "turns the whole world upside down." In Untimely Christianity, acclaimed poet and literary scholar Michael Edwards calls for a countercultural Christianity that recovers the Bible's radical otherness and renews our habits of attention to its message--to its revelation of a God who is not merely a set of doctrines but a person, someone we can know. Edwards's work is an eloquent, prophetic effort to recapture the revolutionary power of the Bible to transform the way humans view the world and how they live in it. Rich in theology, philosophy, poetry, biblical interpretation, and cultural criticism, Untimely Christianity invites readers of all kinds to encounter the Bible anew, as "a continuous questioning of the reader and a prodigious expansion of reality."

What is wrong with Scripture scholarship today? Why is it that the last place one should go to study the Bible is a biblical studies program at virtually any university? Why are so many faithful priests and pastors, and the people in their pews, unaware of the centuries-long effort to turn the sacred Word of God into just another secular text? In The Decline and Fall of Sacred Scripture: How the Bible Became a Secular Book, authors Scott Hahn and Benjamin Wiker trace the various malformations of Scripture scholarship that have led to a devastating loss of trust in the inspired Word of God. From the Reformation to the Enlightenment and beyond, Hahn and Wiker sketch the revolutions and radical figures that led to the emergence of the historical-critical method and the pervasive ill effects that are still being felt today.

How (Not) to Be Secular is what Jamie Smith calls "your hitchhiker's guide to the present" -- it is both a reading guide to Charles Taylor's monumental work A Secular Age and philosophical guidance on how we might learn to live in our times. Taylor's landmark book A Secular Age (2007) provides a monumental, incisive analysis of what it means to live in the post-Christian present -- a pluralist world of competing beliefs and growing unbelief. Jamie Smith's book is a compact field guide to Taylor's insightful study of the secular, making that very significant but daunting work accessible to a wide array of readers. Even more, though, Smith's How (Not) to Be Secular is a practical philosophical guidebook, a kind of how-to manual on how to live in our secular age. It ultimately offers us an adventure in self-understanding and maps out a way to get our bearings in today's secular culture, no matter who "we" are -- whether believers or skeptics, devout or doubting, self-assured or puzzled and confused. This is a book for any thinking person to chew on.