“Open my eyes so that I may see wonders of Your Torah” (Psalms 119).
I have a few observations on Kugel’s book that I have not written up because I expected someone to get there first. But neither the Orthodox or Conservative critics went in this direction. I knew people were writing reviews so I naturally assumed they would cover these points. I am not writing from the perspective of a Biblical scholar but as a theologian. I am not looking to reiterate what has been said already but I also cannot guarantee that I have seen everything out there on the web. I write this as notes for a first draft of a summer essay, so I am willing to correct anything that is overstated in this contextual understanding.
When Kugel’s book first came out, it was reviewed by the NYT (David Plotz Sept 16, 2007) as having rejected literalism and that “He also seeks a safe haven for rationalist believers. In other words, having broken all the windows, trashed the bedroom, stripped the wires for copper, sold the plumbing for scrap, and jackhammered into the foundation, Kugel proposes to move back into his Bible house.” Well, look at this review. The New York Times does not have a problem with the documentary hypothesis and it rejoices in daring works like the Book of J. So why was Kugel seen as trashing and stripping the Biblical house? My major point is that Biblical criticism is not the message of Kugel. And the problem with Kugel is not per se, the Biblical criticism. The problem is loss of the Biblical enterprise. Yes, the book is an important book and a great read. But I do not think that the critics of his work and looking at the right aspects.
1] Kugel’s concern with the possible Iron Age meanings and his not seeing any moral teaching in the Bible has little to do with the documentary hypothesis. One finds similar statements of the lack of morality in the Bible in Voltaire and other 17th-18th critics of the Bible as well as by early 20th century free thinkers who wrote books with titles like “The Bible Unmasked,” which showed the immorality of the Bible. Many of Kugel’s readings that Sommers argued against are offensive even without any Biblical criticism or separate documents.
2] For Kugel, the Bible has no moral lessons or theological ideals. He has a materialistic skeptical sound to him. There are no grand ideals or religious claims in the Bible. Contradiction and parallel texts in the text do not teach anything. Kugel’s position at this point is similar to Freidrich Delitzsch in “Babel and Bible”. Delitzsch maintained that many Old Testament writings were borrowed from ancient Babylonian tales, there is no unique ethical message or religious message. In fact, the Bible needs to be unmasked as immoral. Delitisch was the rare voice that the Bible has nothing to teach theologically and should be treated as part of Babylonian and Canaanite religion. In later years, Deliitsch saw Christianity as the moral solution, so those parts of his thought are not to be impugned to Kugel, but the implication of ancient near east parallels is similar. I do not think he is as extreme as Delizsch, but he is heading in that direction.
2] In the context of Kugel’s writings I am surprised that no one mentioned Peter Enns, a student of Kugel, was dismissed from Westminster Theological Seminary. The problem at a Protestant seminary was not the human element or the weak theories of revelation. Enns however even quotes and accepts, the anti-documentary hypothesis works like Kenneth Kitchen. The problem was that Enns says that the morality of the Bible is that of the Iron Age. He advocates accepting the moral critiques of the new atheists – that the Bible is not a moral exemplar. Kugel’s method takes the sanctity out of the Bible. There is something very skeptical about the method. Furthermore, Biblical texts are depicted as not knowing the original meaning of a story. The human part of the Bible is all too human. So human that it strips the ability for a more theological-literary-document reading. I am surprised that the Enns debate did not come up in the discussion of Kugel.
3] Why did the Introduction to Bible written by Marc Brettler not create the same stir? Why did Jon Levenson’s work create the same buzz. Both use Biblical critical methods, and both were in the broad sense of Orthodox culture. The answer is that there is a skeptical voice in Kugel. Brettler concludes his book that the Bible is great. He writes that he likes the Bible and here is how we moderns use Biblical criticism. Levenson sees the Bible as teaching Torah and mizvot, a covenant at Sinai and the giving of the land of Israel. Kugel’s tone is bursting myths and slaughtering sacred cows. Kugel reads more like Freud’s Totem and Taboo.
In his recent post, Kugel’s clarified his position from his earlier response. Kugel rejects all of the prior Jewish names in the field who use theological, integrationist, and canonical methods.. Certainly Kaufman, Sarna and Greenberg who were more theological about the virtues of Biblical religion over the pagans may be too theological. But also integrationists, that seek to combine the best of both worlds- Weinfeld, Zakovitch, Milgram, Knohl, Tigay, Fishbane, Levenson, and most other professors with whom Jews do graduate work- are too theological. Kugel has a clear disjunctive between the Bible and the Scribes of the Oral Law. There is no integration of the critical and the traditional. Kugel denies any attempt at synthesis or integration. Many of Kugel’s readers mistakenly thought that since the integrationists used Kugel’s work on Second temple period interpretation to justify their own integration of the Bible and the interpretation that Kugel would agree.
4] The Bible as the sacred scripture of Judaism in a canon needs to be seen as special, as moral, and as a religious guide. Those who reject that are usually skeptics not Biblical critics. The four qualities of later Biblical interpretation are usually assigned as qualities of the Biblical documents themselves. These four points (1) The texts are cryptic and symbolic. (2) The texts are prophetic and homiletic. (3) The texts are consistent. (4) The texts are divinely inspired/given. Most of the Jewish scholars who see Biblical criticism and the documentary hypothesis as helpful also assume that the Biblical authors themselves already ascribe those qualities to earlier Biblical material. They study topics like Intertextuality and literary prophecy that assume these points.
5] In addition, Kugel rejects literary approaches to the Bible. Already in his work on the Biblical Poetry, he presented literary methods as a modern construct based on human subjectivity having little in common with a fixed Divine meaning. Kugel based himself on Herder studies of the primitive Hebrew approach. Since Kugel’s own doctorate is in modern literary criticism and his immense sensitivity to the literary voice of a text, many people mistakenly thought he was an advocate of literary approaches to the Bible. Most scholars not only find the Bible a great work, but also the epic of Gilgamesh is fine literature. Kugel’s rejection of literary methods is the innovation, not his use of Biblical criticism.
5] The last chapter on the potential for revelation did not alleviate anything because it did not understand revelation. Theories of revelation answer how a Divine can reveal in a naturalistic order. But acceptance of revelation is not pixie dust to magically wave over a human document. Traditional theories of revelation assume a Divine in the content – that there must be a supreme content greater than other books, a verbal content, a historical transformative content or an experiential moment of communion with God. Even the most liberal Protestant theories of revelation such as Tillich assumes that the Bible is not counter to reason, rather the Bible is revelation since it offers answers to our ultimate concerns and presents models of highest ideals. For Tillich, it may be written by humans but the revelation is the model of our highest ideals. One cannot treat the Bible as primitive and then call it revelation. Revelation must transcend its context. For Rosenzweig, revelation is our love relationship with God that transcends our finitude and teaches us that “love is stronger than death.”
6] Most scholars who teach the Akkadian documents and archeology together with the Bible call themselves scholars of “Israelite Religion.” They do see a disjunctive between Israelite religion and later Judaism but they in turn respect their boundaries and do not offer up advice on Judaism or the Hebrew Bible.
I am not sure if this is completely analogous but those who teach Icelandic sagas and their use in English literature are not considered Shakespearean scholars.
7] Finally, to return to the NYT article. If one is unmasking the Bible then one is not teaching how to read it and if one is teaching the Bible then it is within a context of history, theology, and culture- from liberal to fundamentalist. The NYT called out that he wants to be both skeptic and defender of the Bible in the same breath.
Another question: why did this book wake up Orthodoxy from their dogmatic slumbers more than other works? Why are Orthodox still interested in the book?
1] It could be that just be that he speaks in Orthodox synagogues whereas Levenson and Knohl do not.
2] Or it could be that Kugel is tapping into a skeptical streak in the community, that appreciates his message. An audience with an inner skeptical voice that does not know or have patience with liberal theology. His slaughtering of sacred cows is the zero sum dichotomy that the community understands.
3] Another element is that since Modern Orthodox intellectual types have not read Brevard Childs, Fishbane, Levenson, or most canonical approaches defended by Ben Sommers, Kugel is closer to what they think is over on the heretic side. Kinda like the Chussid who goes off the derekh and eats in McDonalds but never considers Modern Orthodoxy. The Modern Orthodox who gets tied up in Biblical criticism does not consider liberal approaches but wants the skeptical approach.
4] It could just be another parallel with the evangelical world that is now trying to open up to Biblical criticism
See Kenton Sparks, God’s Word in Human Words
Enns, Sparks and the others all have blogs and post on each others blogs
5] It could be that Kugel’s rejection of literary interpretations hits home. It is right now fashionable in the Modern Orthodox world of educators to think up a novel literary interpretation in a weekend and then return on Monday to the classroom and teach that this novel interpretation is what it always meant, it was the original intention, and QED it solves all critical problems with the text.
6] The attraction could be the radical perspectivism in Kugel’s writing’s. Kugel has the Bible and the Midrashic interpretation as a complete disjunctive. At an AJS – fifteen years ago, may of the elders saw his choice between modern criticism and ancients as somewhat post-modern. Truth is perspectivism Orthodoxy may like his perspectivism. Everyone is entitled to absolute and exclusive non-foundational acceptance of one’s own view.
Even though his reply also mentioned the objective facts of archeology If the goal was irrefutable facts then he should have started with Biblical History and shown the progress away from trusting the Biblical account. Rather, he frames things as “this is the critical perspective.”
7] It could be that since he does not seem to be theologically coherent and his own religious views may be those of his book On Being a Jew Sometimes vague or ambiguous works can generate more heat because everyone can project on it.
8] Finally, this book may be important because Modern Orthodoxy has built up a confidence level that orthodoxy can handle all scholarship or at least has been inoculated to have a rejoinder to all scholarship. This book explicitly shatters the assumptions on which this rests, whereas most books on the Bible just present the critical perspective without needed to reject the Orthodox view.
Any others?
If you comment, please help me think though the issues to a more formal presentation.
I could have loaded this post with links, but I didn’t. I might make them separate posts.
Copyright © 2010 Alan Brill • All Rights Reserved
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