Download The Secular Bible: Why Nonbelievers Must Take Religion by Jacques Berlinerblau PDF

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By Jacques Berlinerblau

Present day secularists too usually have little or no actual wisdom approximately faith, or even much less wish to study. this can be frustrating insofar as their feel of self is built towards faith. exceptionally, the secularist isn't a Jew, isn't really a Christian, no longer a Muslim, etc. yet is it intellectually in charge to outline one's id opposed to anything that one doesn't comprehend? And what occurs whilst those secularists weigh in on contentious political matters, unaware of the non secular back-story or matters that unavoidably tell those debates? within the Secular Bible: Why Nonbelievers needs to Take faith heavily Jacques Berlinerblau means that atheists and agnostics needs to take inventory of that which they so adamantly oppose. Defiantly protecting a shallow realizing of faith, he argues, isn't really a politically prudent approach this present day. yet this publication is not any much less severe of many believers, who--Berlinerblau contends--need to emancipate themselves from methods of brooding about their religion which are dangerously simplistic, irrational and superseded. Exploring the Hebrew Bible, or previous testomony, from the viewpoint of a expert, nonbeliever, and critic of the tutorial spiritual reviews institution, Berlinerblau starts by way of supplying a provocative resolution to the query of ''who wrote the Bible?'' The very ordinary manner within which this article used to be composed offers a key to realizing its special energy (and vulnerability) within the smooth public sphere. In separate chapters, he seems to be at how the sparse and contradictory phrases of Scripture are invoked in modern disputes approximately Jewish intermarriage and homosexuality within the Christian international. eventually, he examines ways that the Qur'an may be topic to the categories of secular interpretation endorsed all through this ebook. Cumulatively, this booklet is a primary try to reinvigorate an estimable secular, highbrow culture, albeit one who is at present experiencing a second of drawback.

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So peculiar is its language that some have speculated that it was originally written in Aramaic and then translated back – poorly – into Hebrew. Abrupt changes in literary and linguistic style also typify the books of Scripture. The first creation story of Genesis 1 –2:4a, with its rhythmic precision and orderly thematic development feels like a midtempo waltz. Steady and sober, one can almost hear the tick-2-3, tick-2-3 of the conductor’s baton striking the music stand. The second creation story of Genesis 2:4b-24, in contrast, accelerates and decelerates, careens from this theme to that, swerves, stops, lapses into poetry, and digresses.

16 Fishbane’s analysis often – but not in every case – points to small, modest intrusions performed by the scribes in question. It was his student, Bernard Levinson, who conceptualized larger, more aggressive interventions. In his study of Deuteronomy, Levinson pointed to the radically “transformative” work of those who wrote the fifth book of the Pentateuch. ” These scribes had a specific political and theological agenda that they sought to implement by rewriting and in essence reformulating existing works such as the Covenant Code of Exodus (20:23–23:33).

They exist fully formed, prior to being written down. The final product is not the dividend of writing and rewriting, nor tooth-gnashing and tortured contemplation. There are no drafts. Revision is nonexistent. 8 God creates texts without discernible exertions. To this we may add that humans transcribe or write down His words pretty effortlessly as well. Aside from those occasions when the “Finger of God” performs the required labor, in most cases a human being is enjoined with the task of recording the deity’s words.

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