Read the whole lecture here.
In private reading, and in informal group meetings, we need again to experiment with new ways of reading scripture. Anyone who has heard an entire biblical book read, or even acted (think of Alec McCown on Mark, or Paul Alexander on John; I have heard the same done with Galatians, and very impressive it was, too) will realize that such things as chapter-divisions, or almost any divisions at all, can be simply unhelpful. We need to recapture a sense of scripture as a whole, telling and retelling stories as wholes. Only when you read Exodus as a whole (for example) do you realize the awful irony whereby the making of the golden calf is a parody of what God wanted the people to do with their gold and jewels . . . and only by reading Mark as a whole might you realize that, when the disciples ask to sit at Jesus’ right and left hand, they are indeed asking for something they do not understand.
It is perhaps the half-hearted and sometimes quite miserable traditions of reading the Bible—even among whose who claim to take it seriously—that account for the very low level of biblical knowledge and awareness even among some church leaders and those with delegated responsibility. And this is the more lamentable in that the Bible ought to be functioning as authoritative within church debates. What happens all too often is that the debate is conducted without reference to the Bible (until a rabid fundamentalist stands up and waves it around, confirming the tacit agreement of everyone else to give it a wide berth). Rather, serious engagement is required, at every level from the personal through to the group Bible-study, to the proper liturgical use, to the giving of time in synods and councils to Bible exposition and study. Only so will the church avoid the trap of trying to address the world and having nothing to say but the faint echo of what the world itself has been saying for some while.
If we really engage with the Bible in this serious way we will find, I believe, that we will be set free from (among other things) some of the small-scale evangelical paranoia which goes on about scripture. We won’t be forced into awkward corners, answering impossible questions of the ‘Have you stopped beating your wife?’ variety about whether scripture is exactly this or exactly that. Of course the Bible is inspired, and if you’re using it like this there won’t be any question in your mind that the Bible is inspired. But, you will be set free to explore ways of articulating that belief which do not fall into the old rationalist traps of 18th or 19th or 20th century. Actually using the Bible in this way is a far sounder thing than mouthing lots of words beginning with ‘in—’ but still imprisoning the Bible within evangelical tradition (which is what some of those ‘in—’ words seem almost designed to do). Of course you will discover that the Bible will not let you down. You will be paying attention to it; you won’t be sitting in judgement over it. But you won’t come with a preconceived notion of what this or that passage has to mean if it is to be true. You will discover that God is speaking new truth through it. I take it as a method in my biblical studies that if I turn a corner and find myself saying, ‘Well, in that case, that verse is wrong’ that I must have turned a wrong corner somewhere. But that does not mean that I impose what I think is right on to that bit of the Bible. It means, instead, that I am forced to live with that text uncomfortably, sometimes literally for years (this is sober autobiography), until suddenly I come round a different corner and that verse makes a lot of sense; sense that I wouldn’t have got if I had insisted on imposing my initial view on it from day one.
The Bible, clearly, is also to be used in a thousand different ways within the pastoral work of the church, the caring and building up of all its members. Again, there is much that I could say here, but little space. Suffice it to note that the individual world-views and God-views of Christians, as much as anybody else, need to be constantly adjusted and straightened out in the light of the story which is told in scripture. But this is not to say that there is one, or even that there are twenty-one, ‘right’ ways of this being done. To be sure, the regular use of scripture in private and public worship is a regular medicine for many of the ills that beset us. But there are many methods of meditation, of imaginative reading, ways of soaking oneself in a book or a text, ways of allowing the story to become one’s own story in all sorts of intimate ways, that can with profit be recommended by a pastor, or engaged in within the context of pastoral ministry itself. Here, too, we discover the authority of the Bible at work: God’s own authority, exercised not to give true information about wholeness but to give wholeness itself, by judging and remaking the thoughts and intentions, the imaginations and rememberings, of men, women and children. There are worlds to be discovered here of which a good deal of the church remains sadly ignorant. The Bible is the book of personal renewal, the book of tears and laughter, the book through which God resonates with our pain and joy, and enables us to resonate with his pain and joy. This is the really powerful authority of the Bible, to be distinguished from the merely manipulative or the crassly confrontational ‘use’ of scripture.