Christian Humanist Profiles

Slogans have always occupied our public attention, and the ways that an enemy redefines a slogan can be as important as the phrase’s original connotation. We can learn a fair bit about public life and public speech just tracing the course and changes and counter-thrusts surrounding words and phrases like fake news, alt-right, social justice, and woke. Sola Scriptura goes back centuries before these other terms, and its career likewise promises to shed light on some complex relationships between texts and communities whose common lives involve something called Bible. Dr. Ben Witherington’s recent book Sola Scriptura: Scripture’s Final Authority in the Modern World from Baylor University Press explores both the ways Sola Scriptura as a phrase has changed and the important continuities that emerge when careful historians examine the Church’s relationships with the Holy Scriptures.

Taken down to their etymological components, scriptures are any written texts and literature is any human craft involving letters, usually of some alphabet or another. But etymological roots don’t go far making sense of the fascination and the division and the devotion and the emotion that literature and scriptures bring forth in readers of all sorts. David Jasper has spent a career examining the literary character of Christian and Jewish Scriptures, the strange gravitational influences those Scriptures have exerted on recent literature, and all kinds of likewise compelling things, and his new collection of essays Scripture and Literature: A David Jasper Anthology traces some of the big questions that he’s pursued over the years for the benefit of just those readers, including us.

What is education for? The oldest grand library of which I have any knowledge is the tablet-collection of the Assyrian emperor Ashurbanipal, and as far as I can tell, it’s mainly a collection of magic spells for the court sorcerers to draw from when they need this or that kind of wizardry. And on the other end of things, in our little corner of the twenty-first century, some colleges seem to advertise exclusively (or pretty dang near exclusively) what kinds of financial benefits their schools offer to those who enroll. Folks who have heard the Christian Humanist Radio Network talk about education over the years know that we tend to favor visions of education from somewhere in between historically and nowhere in the vicinity theologically, and that’s why I’m excited to have Dr. Jeffrey Bilbro and Dr. David Henreckson on the show to talk about The Liberating Arts: Why We Need Liberal Arts Education from Plough Press. This collection, which they edited with Jessica Hooten Wilson, doesn’t really get into the sorcery end of things–just not that urgent any more, I suppose–but have a good deal to say about the aspirations and visions of education that in our moment stand as a compelling and faithful calls to Christian communities concerned with teaching what’s most worth teaching.

If you don’t spend much time around Biblical-studies people, the neologism “parallelomania” might be a new one on you, so let me explain: for different reasons, some writers in Biblical studies seem bent on discovering, naming, and insisting on a particular significance for any text that looks like, sounds like, works like, and otherwise resembles canonical and orthodox and historically central texts. Sometimes the parallelomaniac insists that the similarities render orthodox Christianity a mere winner among contenders, historically speaking, and sometimes the parallelomaniac wants to say that the tradition that comes down to most of us is not much more than centuries of plagiarism. Dr. Michael F. Bird wants to slow down a bit: yes, the ways that worshipers talk about Jesus develop from generation to generation, and yes, some of the formulations differ from one another, but the conclusions might be too hasty. His recent book Jesus Among the Gods: Early Christology in the Greco-Roman World proposes some different practices for reading a spectrum of ancient texts, and then he shows the reader what those reading processes look like, and Christian Humanist Profiles is glad to welcome him to the show to talk about all of it.

History as a practice examines the contingent. Everything that leaves evidence of having-happened might have happened otherwise, and nothing that has come to be except that it displaced other things that might have been. In the realm of Black religion in the United States, the what-if questions and counterfactuals wonder about a seventy-year-old Dr. King, to be sure, but they also wonder about the directions that theological and political and cultural movements took and what possibilities, lost to contingency, might be worth reclaiming. Such claims and counter-claims are the stuff of Dr. Gary Dorrien’s book A Darkly Radiant Vision: The Black Social Gospel in the Shadow of MLK from Yale University Press, and Christian Humanist Profiles is thrilled to welcome Dr. Dorrien back to the show.

Some of us first encounter them as the wicked city that Jonah eventually visits. For others they’re one of the Asian empires that Herodotus surveys on his way to the grand showdown between the Persians and the Greek-speaking city-states. Some of us have run into their legendary figures Sardanapallus and Semiramis in Dante or Byron. And of course some of us still aren’t sure how to avoid the Gorge of Eternal Peril when the old man asks us “What is the capital of Assyria?” (We’ll address that one later.) But relatively few of us know much about the Assyrians as they present themselves and how they fit into the changing landscape of ancient civilization. So Christian Humanist Profiles is glad today to welcome Eckart Frahm, whose recent book Assyria: The Rise and Fall of the World’s First Empire does just what the title promises, showing us what that ancient world looks like from inside Assyria as well as the spectrum of views from beyond the fall of those grand urban walls.

You have heard that it is said: love your neighbor and hate your enemy. Translations might differ, but what follows comes across well in most translations: Jesus enjoins those hearing the Sermon on the Mount to love enemies and pray for persecutors. Those unsettling commandments never stop scandalizing those who spend time meditating on them, and those who contemplate the New Testament and pray the Old Testament run into another problem: certain of the Psalms pray regarding enemies, but few readers would mistake them for loving intercessions. How can a follower of the one who forgave his enemies from the cross pray onthe same God that God break those enemies’ teeth? That question has always been before us, whether we know it or not, and Dr. Trevor Laurence’s book Cursing with God takes it as seriously as Holy Scriptures demand, articulating a theology of Scripture, of forgiveness, and of the role of the faithful along the way. Christian Humanist Profiles is glad to welcome Dr. Laurence to the show.

Theology and literature have always seemed a natural pair to me. In fact, I’ve written a Master’s Thesis examining Ezekiel with the help of William Blake; another digging into Christology through Aemelia Lanier and John Milton; and a doctoral dissertation arguing that Spenser, Shakespeare, and Milton were making moves in theological ethics that the theological academy only caught up to in the late twentieth century. So when I found out that Dr. Shaun Ross had a book for me to read about the Eucharist and seventeenth-century English poets, I knew I was going to be talking to my kind of thinker. Shaun’s recent book The Eucharist, Poetics, and Secularization from Oxford University Press poses some really great questions about some really great poems, and Christian Humanist Profiles is really glad to welcome him to the show.

The stereotype, whether we want to dismantle it or acknowledge it, holds that those who teach college English begin a quest in graduate school to be rid of teaching writing. As early as the mid-twentieth century Richard M. Weaver told the same story, and Weaver was among the first to take that stereotype not as an acknowledgment of rerum naturem but as the story of a fall, a decline from a day when the professor of rhetoric stood at the pinnacle of undergraduate education to a moment when those who still teach it in mid-career must have fumbled somehow. Mercifully, in the last decades of the 20th century and the first decades of the 21st, a sort of rhetorical renaissance has blossomed in English departments, and Dr. Heather Hoover’s book Composition as Conversation: Seven Virtues for Effective Writing has taken a seat at that grand banquet of teachers who celebrate writing rather than fleeing the same. Christian Humanist Profiles is glad to welcome Dr. Hoover to talk with us about the book.

With Theology Beer Camp 2023 just around the corner (alas, I won’t be here, as I’m trying to be judicious taking days off during year one of my career change), I wanted to get Myron Penner’s talk from last year’s camp, along with our conversation that happened a spell later, out to you. Here’s the backstory: Myron and I did a live podcast back in October 2022, but the laptop on which the interview was being recorded cut out 30 minutes in. So Myron and I got together on Zoom some time later and had a conversation, with the benefit of a few months’ reflection, based on our notes from that weekend. Visit www.christianhumanist.org to view Penner's talk from Theology Beer Camp for some context.

Genesis–Bereshith in the Hebrew–opens with grand narratives of beginnings and generations, and the New Testament starts with four distinctive narrative accounts of Jesus, the anointed one. For traditions that consider theology an interpretive endeavor at the outset, then, stories are the start, and Psalms and hymns and prophetic verse follow close behind. But somewhere along the line, the propositions and syllogisms and refutations and such that get their start as commentaries on the narrative and Psalmic and apocalyptic start to make demands of their own, and theology becomes even more a ground for contest than it seems to be in the texts that we call Bible. Where does that leave us when it comes to theology? Dr. Thomas Gardner’s book Lyric Theology calls us back to verse and narrative and on ahead into film, reminding us that it can’t hurt to come back home when it comes to theology.

Philoctetes is not the best-known Sophocles tragedy, but its questions stick with me. When the title character insists on his dignity as a man of war, he runs afoul of the Odysseus of Sophocles, who could not care less about the wounded warrior’s sense of being wronged, so he enlists Neoptolemus, son of Achilles, who insists that abstract virtues of war must govern everything that concerns the struggle. I won’t spoil the ending of Philoctetes today, but I will say that conflicting values have not become any less interesting in the two and a half millennia since. Dr. Valerie Tiberius has brought that conversation off the mythological battlefield and into the very real tensions between money and reputation and peace of mind and different kinds of abstract principles in her recent book What Do You Want out of Life, and Christian Humanist Profiles is glad to welcome her to the show.

What’s on the table when we claim that a newly-discovered text came from a Biblical author? To answer that question might take an investigation that spans the Roman Empire, desert monasteries, New York City apartments, the academic publishing industry, and the libraries and universities that change hands during wars and elections and all sorts of other events that intervene between us and that glorious first century. Such a story is before us today, and Geoffrey S. Smith’s and Brent C. Landau’s recent book The Secret Gospel of Mark is going to show us just how complicated and sometimes how weird the world of textual criticism can be. Christian Humanist Profiles is glad to welcome them to the show.

Tell me where you spend your Sunday mornings, and then where your grandmother spent her Sunday mornings, and I’ll venture a guess at what you think Christian art looks like. In the realm of Christian art that involves basilicas and mosaics the icon holds a special place: by some accounts mainly a window through which one looks upon divine reality, the artistry of the icon nonetheless promises a different view of the world we inhabit, and the Virgin of the Passion, if Matthew Milliner is right, seeks nothing less than to set the world’s eyes back on the Christ who saves by suffering and whose passion does not begin on a cross but in his very infancy. His book Mother of the Lamb: The Story of a Global Icon, from Fortress Press, tells the story of that icon, beginning as it does with an artist who departs an imperial city and continuing in our day as his work journeys everywhere people call out to the heavens. Christian Humanist Profiles is glad to welcome Matthew to the show.

“I, brethren, when I came to you, came not with excellency of speech or of wisdom.” When I first read those words from St. Paul, they inoculated me against certain kinds of inquiry. St. Paul must not have been an orator the way we think of orators, because he didn’t rely on eloquence when he spoke. His education, therefore, must have been irrelevant to his epistles. And certainly we won’t learn anything by attending to the rhetorical form when we take on his writings. But here’s some good news for you, listeners: Ben Witherington and Jason Myers are here to get those ideas off the table. The second edition of their book New Testament Rhetoric demonstrates that not only Paul but all sorts of New Testament writers exhibit familiarity with and formation through ancient canons of rhetoric, and Christian Humanist Profiles is glad to welcome them to the show.

The one who saves his life will lose it. The one who sows to the spirit will reap life. I am the way and the truth and the life. Life is like a box of chocolates. Ways of life and forms of life and such matters concerning life have occupied sages and philosophers and poets and preachers as long as human beings became word-slingers, and yet attempting the good life seems to require that each generation start anew somehow, to shape lives and to seek life for the first time every time. Meghan Sullivan and Paul Blaschko’s recent book The Good Life Method: Reasoning Through the Big Questions of Happiness, Faith, and Meaning grew out of a redesigned introduction to philosophy class that deliberately sets that shaping and seeking of a good life at the project’s center, and we’ll talk about that at some length before too long. For now Christian Humanist Profiles is happy to welcome Dr. Paul Blaschko to the show to talk about that journey and that book.

Somethin’s brewin’ on the podcast. I wonder what it could be? If you’ve seen the stage musical version of “The Cotton Patch Gospel” you know what and whom we’re talking about, but just in case you’ve never heard that musical, or if you’ve not read The Cotton Patch Gospels, or if you have no idea about anything I’ve mentioned up to this point, you’re just the person to have a seat and chat with us. Clarence Jordan, Georgia Baptist preacher and the best kind of trouble-maker, was preaching and starting up Koinonia Farm and drawing the wrath of the KKK and publishing a new version of the Bible and keeping entirely busy in the middle twentieth century, and we’re here to talk some about what he said and what he wrote, compiled in the recent Plough Publishing House book The Inconvenient Gospel. Joining me is Bren Dubay, who runs Koinonia Farm today (and who no doubt will correct that verb as soon as I shut up here), and Christian Humanist Profiles is glad to welcome her on the show.

The book I expected to read would present all the ways in which human communities in the digital age are dealing with a decentralized authority structure, how any given woman or man might jump on the Internet, either through a browser or a social-media program or by some other means, and encounter half a dozen figures, all competing for status as authorities on the question at hand, disagreeing with each other not on marginal matters but on the most important, most central parts of the public policy or scientific finding or the political tension at hand. The book I expected to read would look at all that and warn me about the dangers of a post-truth world. Peter K. Fallon takes a look at the same stew of unstable sources and says, “How cool is that?” His new book Propaganda 2.1 from Cascade Books draws from the rightly-renowned examinations of Jacques Ellul and then launches forward, never denyinig the dangers of citizenship in an Internet context but also looking at the genuinely good possibilities that emerge. Christian Humanist Profiles is glad to welcome Dr. Fallon to the show.

Walter Brueggemann did not only teach me to read the Bible: he taught me to read. In the twenty-two years since I first read A Theology of the Old Testament I’ve been bringing the questions that book poses to Biblical texts over to every literary text I’ve come across: in what ways am I reading primary testimony or counter-testimony as I take on Toni Morrison or John Milton or Sophocles? How are these texts relating to and creating audiences when I teach Shakespeare or Plato or James Baldwin? And where do my own readings fit into stories of interpretive and disciplinary conversations whenever I engage with any text? Those questions keep on doing their work in Brueggemann’s recent collection of essays Resisting Denial, Refusing Despair, and Christian Humanist Profiles is thrilled to welcome him back to the show.

I don’t often talk about my own high-school years on this podcast, but I remember in high-school jazz band playing a Christmas medley called “Heaven and Nature Swing.” It led with a “Caravan”-inspired arrangement of “We Three Kings”--if you don’t know “Caravan,” hit YouTube post-haste–and when I hear the hymn, these thirty years later, I always feel cheated when it doesn’t break out into snake-charmer saxophone runs at the ends of the rhyming lines. Today we’re not talking about jazz, but we are talking about what we think we should see and we should hear when we take on stories and characters that we think we know. Eric Vanden Eykel’s recent book The Magi: Who They Were, How They’ve Been Remembered, and Why They Still Fascinate treats the Magi (and my pronunciation of that word is going to move around as we talk–blame seminary Greek and T.S. Eliot) as a kind of jazz standard–we do well to study the first recording, and we also learn some really cool things when we take on later arrangements and reimiginings and even deconstructions of these mysterious figures from Matthew. Christian Humanist Profiles is glad to welcome Dr. Vanden Eykel to the show.