The classic is one new metaphor we can consider as we are looking for a way forward from the owner’s manual for life (OMFL) approach which seems to be boil the narrative down to stories encasing propositions we have to figure out how to mine.
David Tracy was one theologian who realized the problem we were having in our reading the biblical text. His proposal in 1981 in his winsome though dense volume, The Analogical Imagination, was that we might want to consider reading the text as a classic.
Now for those of you reading this from a more conservative perspective don’t panic. Classic doesn’t imply “not real” or even ‘not inspired’ for that matter. In fact let’s call it an inspired classic (some actually find that a redundant couplet…all classics are inspired some would say). We have to consider new paradigms with an open mind or we never really “hear” their power.
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We need some new metaphors. I think it is quite clear the two bucket theory is untenable, and the owners manual for life metaphor reduces the bible to a behavior manual. Both the theory and metaphor generate so many problems that it is time we start searching for an alternative approach to the text.
This is always how paradigm shifts occur. When a paradigm is initially adopted it answers a variety of questions very well. Those adopting the paradigm realize it doesn’t answer all questions and those unanswerables go on a shelf for further reflection and research. No paradigm is perfect, no model can answer all the questions.
Eventually the current paradigm, always historically and contextually rooted, answers fewer and fewer questions well and the shelf with the unanswerables becomes overloaded and near collapse. This is when a new paradigm begins to emerge. We are undoubtedly living in such a new paradigm time.
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What are the implications for the biblical text’s author being enmeshed within a particular culture vastly different than that of the readers?
For instance in Genesis 22 God in the inspired text says to Abraham go offer your son as a burnt offering on Mount Moriah. We could bypass the question of culture and time period, as most readers of the biblical text do, including most conservative scholars, seminarians and professors. If we do that we are left asking a couple honest questions.
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