Bible Interpretation
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Lesson OneEarly Bible Interpretation16 Activities|6 Assessments
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Getting Started
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In | Hermeneutics, Part 2
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In | Hermeneutics, Part 3
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In | Historical Interpretation
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In | Legal and Liturgical Interpretation
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In | Prophetic Interpretation
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In | Workbook: Biblical Genres
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Behind | Early Jewish Interpretation
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Behind | Two Teachers, Two Sources
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In Front | Christ-Centered Interpretation
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In Front | Practical and Theological Concerns
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In Front | Interpretation: Schools of Thought
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In Front | Communities of Interpretation
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In Front | Jewish and Christian Communities
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In Front | Workbook: The Marcionite Canon
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Wrap-Up
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Getting Started
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Lesson TwoModern Biblical Interpretation17 Activities|3 Assessments
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Getting Started
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In Front | Modern Bible Interpretation
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In Front | Erasmus the Moderate Reformer
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In Front | Enlightenment and Interpretation
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In Front | The Jefferson Bible, Part 2
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In Front | A Prominent Image for the New World, Part 2
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In Front | Charles Dickens’ The Life of Our Lord
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In Front | Subjectivism and Interpretation
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In Front | Ralph Waldo Emerson
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In Front | Postmodernism and Interpretation
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In Front | Hermeneutics of Advocacy
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In Front | Workbook: Hermeneutics of Advocacy
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In Front | Using the Bible for Agendas
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In Front | Workbook: Reflection
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In Front | Reliability and Infallibility
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In Front | Sensus Plenior
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Wrap-Up
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Getting Started
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Lesson ThreeSystematic and Biblical Theology13 Activities|3 Assessments
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Getting Started
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In Front | Perennial Tensions
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In Front | Workbook: Divine and Human Qualities, Part 1
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In Front | Workbook: Divine and Human Qualities, Part 2
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In Front | Systematic Theology, Part 1
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In Front | A More Historical Approach
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In Front | Biblical Theology, Part 1
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In Front | Workbook: Biblical Theology
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In Front | Lily Pad Theology
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In Front | Workbook: Lily Pad Theology
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In Front | Imperialism and the Bible
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In Front | Civil Rights and the Bible
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Wrap-Up
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Getting Started
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Lesson FourCase Study in Biblical Theology16 Activities|4 Assessments
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Getting Started
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In | A Case Study in Biblical Theology
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In | Workbook: Images for God in the Bible
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In | Workbook: Images for People in Relation to God, Part 2
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In | Shepherding: Biblical Leadership
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Behind | Shepherd Leadership
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Behind | Lessons from a Bedouin Shepherd [Bonus]
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Behind | Workbook: Having the Heart of a Shepherd
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Behind | Workbook: What Is the Most Basic Responsibility of a Shepherd?
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Behind | Shepherds Feed and Water the Sheep
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Behind | Workbook: The Next Most Important Responsibility of Shepherds
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Behind | Protecting the Sheep
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Behind | Competent and Cooperative Guidance [Bonus]
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Behind | Workbook: Synthesizing Images
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In Front | Threads in the Biblical Tapestry
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Wrap-Up
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Getting Started
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Lesson FiveThe Context of Revelation10 Activities|2 Assessments
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Getting Started
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In | Ancient Text and Genres, Part 2
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Behind | Ways the Bible Is Not Unique
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Behind | Workbook: The Bible’s Uniqueness
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Behind | Biblical Fusion
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Behind | Workbook: Biblical Fusion
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In Front | Surprise and Ownership
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In Front | Cultural Images and Contexts
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In Front | Culture's Revelatory Dimension
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Wrap-Up
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Getting Started
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Course Wrap-UpCourse Completion1 Activity|1 Assessment
Participants 12
In Front | Ralph Waldo Emerson
A good example of the subjectivist approach to the Bible is that of the American transcendentalist Ralph Waldo Emerson. He suggested not only selecting choice passages from the Bible, but adding to it passages from outside the traditional biblical canon.
Make your own Bible. Select & Collect all those words & sentences that in all your reading have been to you like the blast of trumpet out of Shakespeare, Seneca, Moses, John, & Paul.
Though there is no surviving “Emerson Bible” to parallel Jefferson’s, this note from Emerson’s journal introduces us to his approach to the Bible, and also to his particular view of what a Bible is. He viewed the Jewish and Christian Bible as one of many sacred books with moral value from around the world. He went so far as to assign the term “Bible” his own personal definition:
A Bible is a collection of formulas to express the inevitable moral facts. It is the record of the experience and aspiration of the wisest and most religious minds, of the saints of each nation. Each nation has its own, and of course it is . . . preferred to every foreign bible, because it is identified with the aspirations and affection of the people and gathers with time a miraculous repute.
In his view, the Jewish and Christian Bible was one such collection of formulas, and not necessarily greater than or inferior to other alternatives. In spite of this, Emerson viewed the biblical figure Jesus with special regard. He viewed him as a standard of moral and prophetic understanding:
Jesus Christ belonged to the true race of prophets. He saw with open eye the mystery of the soul . . . Alone in all history, he estimated the greatness of man . . . He saw that God incarnates himself in man, and evermore goes forth anew to take possession of his world. He said, in this jubilee of sublime emotion, “I am divine” . . . Thus is he, as I think, the only soul in history who has appreciated the worth of man.
Sources: Ralph Waldo Emerson and William H. Gilman, The Journals and Miscellaneous Notebooks of Ralph Waldo Emerson, Vol. 5, 1960, p. 186; Ralph Waldo Emerson, Complete Works of Ralph Waldo Emerson: Volume 10, 2012, p. 155.
Emerson’s Divinity School Address: Divinity School Address. Accessed April 24, 2017. http://www.emersoncentral.com/divaddr.htm.