Quotes about Texts

I have argued that the God of the Bible, and especially of the Gospels, can be understood only as God-in-public, and that methods of criticism designed to keep this rumor quiet need to be challenged by appropriate historical, theological, and political critique and replaced by methods that do justice to the reality of the texts and hence do justice - in the much fuller sense - in the public world that the Gospels demand to address.

the biblical texts themselves might suggest that there were better questions to be asking, which are actually screened out by concentrating on the wrong ones.

I have argued elsewhere that it is time for a fresh integration of different modes and methods of study, taking full account of these cultural assumptions and allowing the texts themselves to offer their own challenge, their own alternative points of view.

Two great critiques of modernity by biblical scholars are Walter Brueggemann's Texts Under Negotiation and Walter Wink's The Bible in Human Transformation.

It is a form of generational narcissism to change texts to suit one's own needs.

When he spoke, he illuminated a truth I had always yearned for and yet always run from. I am known as an authority on the holy texts, and yet when he spoke, I realized I knew nothing. And what I did know, I had cloaked in my own selfish interpretations. In so doing, I had turned the truth into lies.

Maxims are texts to which we turn in danger or sorrow, and we often find what seems to have been expressly written for our use.

It's certainly true that I was brought up in that British amateur tradition, the one which always held that if you were reasonably good at cricket, knew one or two Latin texts and a few zingy Oscar Wilde quotes for dinner parties, you were pretty much ready to go and run some outpost in Hindustan.

Although the non-historical genre theory can seem quite reasonable at first glance, it is plagued with serious problems. First, it cannot account for the empty tomb, especially since this can be established by multiple arguments, even from texts outside the New Testament accounts.

Thus, see Old Testament texts like Pss 68:5; 103:13—14; Isa 63:15—16; Jer 31:9, 20, the famous avinu malkeinu ("Our Father, our King") lines in classic Jewish prayers, like Ahabah Rabah and The Litany for the New Year, and texts like 4Q372 fragment 1:16.

The Second Testament authors used the same First Testament texts independently of one another. And they interpreted them in exactly the same way, often citing the texts in the same order.

The biblical basis is the numerous biblical texts which describe prophecy as a spiritual gift that should characterize God's people in the age of the New Covenant.