Postmodernism and the interpretation of biblical texts for behavior

Biblical Theology Bulletin, Fall, 2003 by John F. O'Grady

The Greek word porneia in Matthew 5:32 and 19:9 has been translated in many different ways in the various English Bibles. The RSV translates it as "unchastity." The NAB chooses "unlawful marriage"; the Jerusalem Bible as well as the Gideon uses "fornication," and the King James uses "adultery." What is the exception to divorce of which Matthew speaks? If only all contemporary Jews and Christians could be transported back a few thousand years and learn Hebrew, Aramaic, and Greek, maybe then people could have some idea of what the Word of God actually means.

Postmodernism makes believers uneasy, and when believers are also exegetes the uneasiness can be terrifying. Throw in religious leaders and the problem intensifies. The scholars often will say one thing, the religious leaders will say another, and the ordinary member of the faithful will live another. Whether liked or not, postmodernism has affected all, especially the young. "Whatever" has become a favorite word for the younger generation, and it expresses quite accurately the affect of postmodernism.

"Whatever" fits well some of the dimensions of postmodernism. From the autonomous self in modernity, postmodernism offers the self situated in the world. Secondly, to modernity's strong conception of reason, postmodernism offers reason that is contingent, fallible, and local. Thirdly, to modernity's reality governed by universal structures and applied deductively, postmodernism offers the empirical, provisional and practical. Fourthly, from language as a neutral medium, postmodernism offers language as a medium in which self and world are mutually constituted. Finally, to the modernity of understanding knowledge and truth with a universal character, an independent reality accessible to all through reason, postmodernism emphasizes the local character of truth and knowledge. (Lokken: 289-96). No wonder exegetes, theologians and religious leaders find themselves at least confused if not alarmed about the future.

The Traditions

Traditions lay the foundation for religions. Here lies the crucial responsibility. Note the word crucial for Christians. It all goes back to the cross of Jesus, from which came the giving of the Spirit and the resurrection. For Jews the cross is more the crossing from the Reed Sea to Sinai. Both groups believe that God has spoken historically, creating distinctive peoples: Jews and Christians. This tradition passed from one generation to another continues the line and binds people together into a common faith. But what is passed on? How is it passed on? How can the traditions affect how people live? Three distinct groups hand on the tradition: scholars, church leaders and ordinary believers (Bell). Often the scholars and church leaders see themselves in opposing camps. The scholars claim to know the interpretation of the texts and how they can and cannot be used for behavior. The church leaders often hold the scholars suspect for their interpretation, and the ordinary believers often feel confused and ill-served by both groups.