Download PDF The Blue Parakeet, 2nd Edition: Rethinking How You Read the Bible By Scot McKnight
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Ebook About Parakeets make delightful pets. We cage them or clip their wings to keep them where we want them. Scot McKnight contends that many, conservatives and liberals alike, attempt the same thing with the Bible. We all try to tame it. McKnight's The Blue Parakeet calls Christians to stop taming the Bible and to let it speak anew to our heart.McKnight challenges us to rethink how to read the Bible, not just to puzzle it together into some systematic belief but to see it as a Story that we're summoned to enter and to carry forward in our day.Book The Blue Parakeet, 2nd Edition: Rethinking How You Read the Bible Review :
290 How should we interpret the Bible? For a start, look at how Jesus interprets.Matthew 19:3-5And Pharisees came up to him and tested him by asking, "Is it lawful to divorce one's wife for any cause?" He answered, “Have you not read that he who created them from the beginning made them male and female, and said, 'Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh'?When asked a question about divorce Jesus quotes Genesis 1 and 2. God's intention in creation takes precedence over the divorce laws in Deuteronomy 24. Jesus uses foundational principles---God's purpose and design---to answer a question of application.Scot McKnight has this to say about interpreting Genesis---"...[G]enome theory came along, demonstrating scientifically and mathematically that the DNA characteristics of humans today could not have come from anything less than a population of humans/individuals around the number of 10,000..." (335). In other words, he does not believe Adam and Eve were alone in the garden. Whatever McKnight's view on Genesis is, it is clearly not true history. Having this view of Genesis, arguments based on those events are easily dismissed.McKnight spends the bulk of his book attacking traditional teaching on the roles of men and women. "Finally, I want to call attention to the many women students we had who endured traditionalist teachers" (265). "But when Cheryl graduated with her master of arts in religion with an emphasis in New Testament, she could find no church willing to call her as a preaching or teaching pastor" (269).Jesus and Paul interpreted scripture by referring back to the Old Testament. Three passages on women---1 Cor 11:7-16, 1 Cor 14:26-35, and 1 Tm 2:9-14---all give reasons drawn from God's work in the creation of Adam and Eve. To Paul and Jesus, the account of Adam and Eve is true revelation about God's purpose for men and women and the nature of their relationship.McKnight's hermeneutic approach emphasizes descriptive passages of scripture over prescriptive ones. He claims that reading the Bible as story should lead us to embrace all the teaching and leading roles of women in the Bible from Miriam, Deborah, and Huldah to Priscilla, Junia, and Phoebe. After presenting summaries of each woman's ministry he calls us to challenge tradition saying, "those who are taking back the teaching and leading ministries of women are fighting the Bible" (335). He calls for confession and repentance towards women students "who endured traditionalist teachers" (270). From such a stance it is hard to imagine any meaningful application of 1 Timothy 2:12. It is not surprising that for a parallel passage, 1 Corinthians 14:34-35, McKnight entertains the possibility "that Paul did not even write these words" (335). Any appeal to these "silencing" passages is relegated to illustrating "the fall, not the new creation" (327).How does McKnight form conclusions so radically opposed to the plain words of Paul? He says his view changed one day while riding his bicycle in Cambridge. He observed riding next to him a female professor from whose scholarship he had learned much. He attributes his change of heart to "this moment of riding with her" and justifies teaching roles for women because "reading her books is learning from her" (265).But Paul does not forbid learning. He forbids a woman to teach or to exercise authority over a man. By contradicting this plain teaching, McKnight subverts Paul's authority.He goes further when he laments the "patriarchal", "masculine-dominated" origin of the Bible. "We can pretend it is not," he says, "but pretending leads us to an ironic commitment to our faith and into hidden secrets and despair" (280). He goes on to express gratitude that "the Bible at times transcend[s] that masculine-shaped story". In other words, all Scripture is not equally God-breathed (like when it does not transcend its inherent sexism).McKnight makes a big deal of Junia, a subject that has been thoroughly discussed elsewhere. Whether or not the grammatically ambiguous verse (Romans 16:7) refers to a female apostle is irrelevant. Paul would not commend in one passage what he prohibits in another. Even if we grant that "Junia was an outstanding apostle" (335) there is no evidence that she taught or exercised authority over men.The story of women in the Old Testament does not help McKnight's case. Miriam was disgraced by God for speaking against Moses (Numbers 12:14). Astonishingly McKnight praises "the strength, power, and authority Miriam possessed that led her to think that she, even she, could call Moses into question" (299). He continues, "her sin was envy, not being a woman". However that's not how the story plays out. In verse 10, "Aaron turned toward her and saw that she had a defiling skin disease." Aaron admitted that he was guilty of the same sin as Miriam but remained unscathed. Moses cried out to God for her to be healed. God replied, "If her father had spit in her face, would she not have been in disgrace for seven days?" (v. 14). The moral of this story is clearly parallel with passages such as 1 Timothy 2:12.The Book of Judges starts with Israel failing to drive the Canaanites out of the land. Then Israel worshiped the gods of the peoples around them (2:11). As things got worse, God raised up judges to deliver Israel. Each judge was progressively worse. Deborah comes before Gideon, Jephthah and Samson. By the end, "every man did that which was right in his own eyes" (17:6). To take any part of the Book of Judges as prescriptive is to miss the point of the story. It points to God's future king and redemption. Isaiah 3:12 reminds us that it was no blessing to have a woman judge---"As for my people, children are their oppressors, and women rule over them."While McKnight's book does not make a convincing case for his hermeneutic approach, women in ministry, or evolutionary creationism, the most serious issue is a loose doctrine of Scripture. 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