I arrived in San Francisco earlier this evening for the AAR/SBL conference. I just noticed that both April DeConick of Forbidden Gospels and Jim Davila of Paleojudaica had blogged on their attendance at the conference. We are part of the Esotericism and Mysticism in Antiquity section, which has two meetings at the SBL this year, one at 9:00 tomorrow morning, the second on Sunday at 1:00. Tomorrow's session is on the theme of Reconstructing Practice from Texts (in Convention Center 2011). Sunday's session is on Praxis and Experience in Ancient Jewish and Christian Mysticism (in Convention Center 2018). I'll be responding to the papers on Sunday. Jim just wrote that he's going to be participating in another panel tomorrow, S19-212b - Engaging the "Wired-In Generation": Knowledge and Learning in the Digital Age. It's from 1:00-2:30 in Convention Center 3002.
This is the first time in several years that the AAR and the SBL are meeting together - I'm looking forward to going to some AAR sessions as well as SBL sessions, especially those sponsored by the Study of Judaism section of AAR.
Showing posts with label Society of Biblical Literature. Show all posts
Showing posts with label Society of Biblical Literature. Show all posts
Friday, November 18, 2011
Monday, November 22, 2010
SBL – an increasingly confessional Christian scholarly society?
Upon reflection about this year’s SBL annual meeting, aside from my own pleasant experiences of meeting friends and going to intellectually stimulating panel sessions, there were also things that bothered me about the conference. Ron Hendel, earlier this year, wrote a cri de coeur against what he saw as the increasingly confessional (especially conservative evangelical Protestant) and less critical approach to biblical scholarship at the SBL. (It was published in Biblical Archaeology Review and is available at his website for download - http://sites.google.com/site/rshendel). I was skeptical of his critique, because that was not how I experienced the SBL. I spend most of my time attending sessions organized on midrash, or early Jewish and Christian mysticism, Bible and Qur’an, early Jewish and Christian relations, and the like – and in these sessions scholars approach their research from the relevant critical perspectives. This year I noticed a marked difference – the increased presence of explicitly confessional panel sessions at the SBL, usually organized by outside groups. In the program book I noticed sessions organized by the Society for Pentecostal Studies, the Society of Christian Ethics, the Institute for Biblical Research (six total sessions), the Adventist Society for Religious Studies, the GOCN Forum on Missional Hermeneutics, the Evangelical Philosophical Society, and the Academy of Homiletics. The Academy of Homiletics held nine panels on Friday and two on Saturday.
The first meeting of the Institute for Biblical Research, their annual lecture and reception, was held on Friday evening. N.T. Wright, of the University of St. Andrews, gave the annual lecture, on “The Kingdom and the Cross,” which was preceded by “scripture reading and prayer,” led by Helene Dallaire of Denver Seminary. The reception was sponsored by the InterVarsity Press. If I had been interested in hearing Wright’s lecture, I would have been made very uncomfortable by the explicitly confessional nature of the session.
The group’s website (http://www.ibr-bbr.org) describes its mission: “The Institute for Biblical Research, Incorporated (IBR) is an organization of evangelical Christian scholars with specialties in Old and New Testament and in ancillary disciplines. Its vision is to foster excellence in the pursuit of Biblical Studies within a faith environment. The achievement of this goal is sought primarily by organizing annual conferences, conducting seminars and workshops, and by sponsoring academic publications in the various fields of biblical research. IBR's conferences, seminars and workshops are open to the public and its publications are available for purchase.”
The Society for Pentecostal Studies sponsored four sessions. On Saturday, their 1:00 p.m. session was on “Charismatic perspectives on the Hebrew Bible.” Their 1:00 p.m. session on Sunday was a book review of “Filled with the Spirit” by John R. Levinson. Their Monday 9:00 am session was on “Pentecostal-Charismatic Hermeneutics.” The Monday 1:00 p.m. session was “Charismatic Perspectives on the New Testament.” Judging purely from the session titles, the point seemed to be to give an explicitly Pentecostal perspective on various biblical books – not from the perspective of one studying about Pentecostalism, but of people utilizing their own Pentecostal faith to interpret the Bible.
The group’s website (http://www.sps-usa.org/about/home.htm) describes its mission as follows: “The Society for Pentecostal Studies began in 1970 and is an organization of scholars dedicated to providing a forum of discussion for all academic disciplines as a spiritual service to the kingdom of God. The purpose of the society is to stimulate, encourage, recognize, and publicize the work of Pentecostal and charismatic scholars; to study the implications of Pentecostal theology in relation to other academic disciplines, seeking a Pentecostal world-and-life view; and to support fully, to the extent appropriate for an academic society, the statement of purposes of the World Pentecostal Fellowship.”
In addition to a number of sessions organized by confessional groups, the book display was dominated by presses presenting predominantly Christian perspectives, or university or trade publishers that sent only the books they appeared to think would appeal to people coming from a particular Christian perspective. There have always been a certain number of presses or other organization selling books and other materials from an explicitly confessional perspective, but the percentage (in my eyes) was higher than it had been before.
I am Jewish. Since I started going to AAR/SBL meetings as a graduate student in 1985, I have always felt welcomed at the SBL. My religious identity (or whether I had a religious identity at all) seemed irrelevant to the society of scholars who were interested in studying the Bible and other early Jewish and Christian religious texts together. I felt that I was joining a group of people who could speak and do critical research across differences of religious affiliation and practice. Perhaps I was naïve. The field of biblical studies has certainly been marred (and fatally damaged, some people might argue) by a wide variety of forms of prejudice and institutionalized discrimination. It has been used to foster even the most virulent forms of racism, as when Protestant biblical scholars in the Third Reich used the tools of scholarship to support the genocide of the Jews (see Susannah Heschel’s book, The Aryan Jesus: Christian Theologians and the Bible in Nazi Germany [http://press.princeton.edu/titles/8820.html]).
Nonetheless, my experience of the SBL has been very positive. In the years that I have gone to the annual meetings I have seen Jews, Christians, people of other religions, and people without any religious belief or practice cooperating in the study of texts in a way that once would have been impossible. It was not necessary to be a Christian, or pretend to be one, in order to be an active participant in discussions at the SBL. Will this continue to be true? In my view, it is essential to the mission of the SBL to be a scholarly society where the religious commitment of scholars is irrelevant to their participation in any panel discussion at the annual meeting. I would be just as opposed to separate tracks of programming organized by a Jewish group that required a commitment to traditional Judaism as I am to the tracks of programming that now exist that appear to be limited to evangelical Protestants or Pentecostals. I think it is time for the SBL to dissociate itself from such groups and reaffirm its commitment to scriptural study beyond confessional boundaries.
The first meeting of the Institute for Biblical Research, their annual lecture and reception, was held on Friday evening. N.T. Wright, of the University of St. Andrews, gave the annual lecture, on “The Kingdom and the Cross,” which was preceded by “scripture reading and prayer,” led by Helene Dallaire of Denver Seminary. The reception was sponsored by the InterVarsity Press. If I had been interested in hearing Wright’s lecture, I would have been made very uncomfortable by the explicitly confessional nature of the session.
The group’s website (http://www.ibr-bbr.org) describes its mission: “The Institute for Biblical Research, Incorporated (IBR) is an organization of evangelical Christian scholars with specialties in Old and New Testament and in ancillary disciplines. Its vision is to foster excellence in the pursuit of Biblical Studies within a faith environment. The achievement of this goal is sought primarily by organizing annual conferences, conducting seminars and workshops, and by sponsoring academic publications in the various fields of biblical research. IBR's conferences, seminars and workshops are open to the public and its publications are available for purchase.”
The Society for Pentecostal Studies sponsored four sessions. On Saturday, their 1:00 p.m. session was on “Charismatic perspectives on the Hebrew Bible.” Their 1:00 p.m. session on Sunday was a book review of “Filled with the Spirit” by John R. Levinson. Their Monday 9:00 am session was on “Pentecostal-Charismatic Hermeneutics.” The Monday 1:00 p.m. session was “Charismatic Perspectives on the New Testament.” Judging purely from the session titles, the point seemed to be to give an explicitly Pentecostal perspective on various biblical books – not from the perspective of one studying about Pentecostalism, but of people utilizing their own Pentecostal faith to interpret the Bible.
The group’s website (http://www.sps-usa.org/about/home.htm) describes its mission as follows: “The Society for Pentecostal Studies began in 1970 and is an organization of scholars dedicated to providing a forum of discussion for all academic disciplines as a spiritual service to the kingdom of God. The purpose of the society is to stimulate, encourage, recognize, and publicize the work of Pentecostal and charismatic scholars; to study the implications of Pentecostal theology in relation to other academic disciplines, seeking a Pentecostal world-and-life view; and to support fully, to the extent appropriate for an academic society, the statement of purposes of the World Pentecostal Fellowship.”
In addition to a number of sessions organized by confessional groups, the book display was dominated by presses presenting predominantly Christian perspectives, or university or trade publishers that sent only the books they appeared to think would appeal to people coming from a particular Christian perspective. There have always been a certain number of presses or other organization selling books and other materials from an explicitly confessional perspective, but the percentage (in my eyes) was higher than it had been before.
I am Jewish. Since I started going to AAR/SBL meetings as a graduate student in 1985, I have always felt welcomed at the SBL. My religious identity (or whether I had a religious identity at all) seemed irrelevant to the society of scholars who were interested in studying the Bible and other early Jewish and Christian religious texts together. I felt that I was joining a group of people who could speak and do critical research across differences of religious affiliation and practice. Perhaps I was naïve. The field of biblical studies has certainly been marred (and fatally damaged, some people might argue) by a wide variety of forms of prejudice and institutionalized discrimination. It has been used to foster even the most virulent forms of racism, as when Protestant biblical scholars in the Third Reich used the tools of scholarship to support the genocide of the Jews (see Susannah Heschel’s book, The Aryan Jesus: Christian Theologians and the Bible in Nazi Germany [http://press.princeton.edu/titles/8820.html]).
Nonetheless, my experience of the SBL has been very positive. In the years that I have gone to the annual meetings I have seen Jews, Christians, people of other religions, and people without any religious belief or practice cooperating in the study of texts in a way that once would have been impossible. It was not necessary to be a Christian, or pretend to be one, in order to be an active participant in discussions at the SBL. Will this continue to be true? In my view, it is essential to the mission of the SBL to be a scholarly society where the religious commitment of scholars is irrelevant to their participation in any panel discussion at the annual meeting. I would be just as opposed to separate tracks of programming organized by a Jewish group that required a commitment to traditional Judaism as I am to the tracks of programming that now exist that appear to be limited to evangelical Protestants or Pentecostals. I think it is time for the SBL to dissociate itself from such groups and reaffirm its commitment to scriptural study beyond confessional boundaries.
Sunday, November 21, 2010
SBL Sunday November 21
Today was another pleasant day at the SBL. I went to the morning session of the Early Jewish and Christian Mysticism section, and heard papers on merkabah elements in early Christian writings (Ascension of Isaiah and Hebrews), as well as a review of the new book by Bogdan Bucur, Angelomorphic Pneumatology: Clement of Alexandria and Other Early Christian Witnesses.
In the afternoon, in lieu of going to sessions, I went to the book display and got several expensive books from European publishers - Mohr Siebeck and Brill. It's still a wonder to me how university presses in the United States still manage to publish scholarly books that cost much less than these excellent European presses. I've published several articles in books from these presses, and their cost is always much too high to recommend to anyone to buy them. I also had a good time talking to a friend of mine about Jewish Studies and especially about the definition of the word "Jew" - at what historical point can we start speaking of "Jews" and not "Israelites"? We agreed between ourselves that the term becomes relevant - to refer to an ethnic-religious group - in the books of the Ezra-Nehemiah, specifically pointing to the returning exiles who go from Babylonia to the Persian sub-province of Yehud after the decree of Cyrus in 538 B.C.E. Obviously, others disagree, and argue that the term only really becomes meaningful in the time of the Maccabees in the second century B.C.E., or even later in the first century C.E. or afterwards.
In the evening, to the reception for Rachel Elior, to honor her with the presentation of a festschrift, edited by Andrei Orlov and Daphna Arbel, entitled With Letters of Light: Studies in the Dead Sea Scrolls, Early Jewish Apocalypticism, Magic, and Mysticism. I contributed an article to the volume, "'They revealed secrets to their wives': The Transmission of Magical Knowledge in 1 Enoch." The reception began with an introduction by Andrei and Daphna, and continued with greetings and appreciations by the other people attending the evening - many of whom had contributed to the festschrift. Rachel then thanked all of us and talked about how she had gotten interested in the connections between Hekhalot literature and the Qumran texts - when she discovered the Songs of the Sabbath Sacrifice in 1987 and began to read them together with the Hekhalot hymns. I didn't know the particular story of her learning about the Songs, but I do remember her Hekhalot seminar at the Hebrew University in the 1988-1989 academic year, when we spent quite a long time reading Qumran texts, and focused upon the Sabbath Songs.
After that reception some of us left and went to the JTS reception, which was marked by the presence of good kosher food - and plenty of it! (Always an important consideration at these convention receptions).
Tomorrow morning I'm heading back to Ithaca, and won't be going to any other SBL sessions, unfortunately. This has proven to be an enjoyable conference.
In the afternoon, in lieu of going to sessions, I went to the book display and got several expensive books from European publishers - Mohr Siebeck and Brill. It's still a wonder to me how university presses in the United States still manage to publish scholarly books that cost much less than these excellent European presses. I've published several articles in books from these presses, and their cost is always much too high to recommend to anyone to buy them. I also had a good time talking to a friend of mine about Jewish Studies and especially about the definition of the word "Jew" - at what historical point can we start speaking of "Jews" and not "Israelites"? We agreed between ourselves that the term becomes relevant - to refer to an ethnic-religious group - in the books of the Ezra-Nehemiah, specifically pointing to the returning exiles who go from Babylonia to the Persian sub-province of Yehud after the decree of Cyrus in 538 B.C.E. Obviously, others disagree, and argue that the term only really becomes meaningful in the time of the Maccabees in the second century B.C.E., or even later in the first century C.E. or afterwards.
In the evening, to the reception for Rachel Elior, to honor her with the presentation of a festschrift, edited by Andrei Orlov and Daphna Arbel, entitled With Letters of Light: Studies in the Dead Sea Scrolls, Early Jewish Apocalypticism, Magic, and Mysticism. I contributed an article to the volume, "'They revealed secrets to their wives': The Transmission of Magical Knowledge in 1 Enoch." The reception began with an introduction by Andrei and Daphna, and continued with greetings and appreciations by the other people attending the evening - many of whom had contributed to the festschrift. Rachel then thanked all of us and talked about how she had gotten interested in the connections between Hekhalot literature and the Qumran texts - when she discovered the Songs of the Sabbath Sacrifice in 1987 and began to read them together with the Hekhalot hymns. I didn't know the particular story of her learning about the Songs, but I do remember her Hekhalot seminar at the Hebrew University in the 1988-1989 academic year, when we spent quite a long time reading Qumran texts, and focused upon the Sabbath Songs.
After that reception some of us left and went to the JTS reception, which was marked by the presence of good kosher food - and plenty of it! (Always an important consideration at these convention receptions).
Tomorrow morning I'm heading back to Ithaca, and won't be going to any other SBL sessions, unfortunately. This has proven to be an enjoyable conference.
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