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Whose Bible is it Anyway? Paperback – 1 May 2004
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."..Davies appears to be addressing a more advanced scholar. His book is as timely and controversial now as it was when he write it, and if you haven't read it yet, you should."- George Aichele, "The Bible and Critical Theory, "Vol. 1, Number 3, 2005
Do religious writings make sense to any reader who does not accept the reality of the deities to which they refer? Do Christians understand the Old Testament better than the Jews understand their Bible? The Bible, argues this book, may belong to the Church or synagogue as an instrument of religious practice, but as an object of academic study it belongs to the world as a whole., and as such can function in theory and practice as a secular discourse. A number of exegetical studies suggests that a genuinely academic discourse about biblical writings - one that distances itself from received canons of interpretation - can expose a subtext of deceit within the Creation narratives, re-conceptualize the relationship between Abraham and his deity, reveal lament psalms as texts of oppression, and identify the death of Daniel's God. In a new chapter, Davies evaluates how the film Monty Python's Life of Brian contributes to 'Life of Jesus' research. Here is a challenge to conventional biblical scholarship and a bid to define and establish a genuine academic discipline of biblical studies.See all Product description
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16 March 2001
Davies is a modern academic scholar, who is defending the current academic method of performing biblical studies in the academy. He is in fact writting in reaction to Francis Watson's 'Text, Church and World'. He is seeking to defend modern academic practice as neutral and dispassionate against those scholars and/or churchmen who seek to add a religious dimension to academic study. He wishes to make it clear that theology as performed in the church and biblical studies as performed by academic acholars are different disciplines and should remain so if the academy is to remain neutral. He makes some interesting and valid points but as he is an agnostic himself he does not really understand the point of view he is opposing and cannot see the fact that the academy is not and never has been neutral. However, it is written in a style that is very easy to understand.