Prof. Newton reflects on his approach to teaching the Bible in a public university. Study religion and find out about the Bible in Culture here, part 1, and in future posts.
One of my aims in my Introduction to New Testament course is to lead students in thinking carefully about the actors and drama represented in the text. As Adele Reinhartz notes, when our explanations employ terms like “Pharisee,” “Jews,” “Samaritans,” or “Romans” too assuredly, we probably have more questions to ask about what’s at play. Just as a quick point of comparison, we wouldn’t be so cavalier using terms like “the Blacks,” “the liberals,” or “the South,” especially in mixed company, right? So what is to be gained by taking these ancient typecasts at face value and without qualification?
We spend a lot of time time complicating the idea of identity. In fact, using the comparison above, students seem to have little trouble recognizing the notion of sacrosanct identity as a politically-loaded packaging of what Jean Francois Bayart termed, “operational acts of identification.” But this takes practice. Part of thinking about the “applications and traditions” associated with New Testament texts is considering the work these terms do in various first century Mediterranean scenarios.
This post is part of a series that originated out of a photo essay assignment in Dr.Simmons’s Interim “Religion and Pop Culture” course that asked students to apply discussion themes to everyday objects or experiences.
