The Bible and Critical Theory Articles
ARTICLES THE B IBLE AND CRITICAL THEORY Toward a Radical Naturalistic and Humanistic Interpretation of the Abrahamic Religions In Search for the Wholly Other than the Horror and Terror of Nature and History Rudolf J. Siebert Western Michigan University Edited by Michael R. Ott Grand Valley State University In this sweeping work, Rudolf Siebert goes beyond and develops further and creatively applies the argument found in his recent three volume Manifesto in a relatively succinct form. Drawing upon the rich resources of the Critical Theory of Society of the Frankfurt School but also the vast tradition of critical philosophy and theology, Siebert offers a ‘critical’ analysis. A critical approach (from the Greek kritikos, able to discern) implies that religious phenomena are examined according to both their positive and negative impacts, with help from the critical theory of society. A critical approach is not neutral. Critical theorists of religion are engaged in informed assessments which enable action in the public sphere. Siebert’s focus is nothing less than some aspects of the three Abrahamic Religions - Judaism, Christianity and Islam - and their sacred writings - the Hebrew Bible, the New Testament and The Holy Qur’an. According to the Rabbis, the modern antagonism between the sacred and the profane, or between the religious and the secular, had been unknown to the Torah, or even - so the dialectical religiologist may add - to the Tanakh, or to any other ancient sacred writing.1 Everything we do, so the Rabbis thought, had the potential of being holy, and according to the Torah and the Talmud those people who thought that there was no God, and that the world of nature and of man – family, society, state, history and culture – was entirely secular and profane, were considered to be foolish, false, corrupt, vile, evil, unwise, tainted, ignorant, stupid, unclean, impure, lawless, immoral, wicked, evildoers.
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