Scapegoats and Sacred Cows of Bible Study

Bible-believers are well-aware of that, and we consciously strive to make our hearts pure. And yet, deceptions and self-delusions persist in our subconscious. And often these deceptions occur when we interpret Bible stories. Throughout the generations, false teachings have veiled God's words from us. The reason for these veils of misunderstandings are many: adherence to denominational doctrine, not searching out the scripture for ourselves, lack of education, and human sinfulness. Most...
More Description

Bible-believers are well-aware of that, and we consciously strive to make our hearts pure. And yet, deceptions and self-delusions persist in our subconscious. And often these deceptions occur when we interpret Bible stories. Throughout the generations, false teachings have veiled God's words from us. The reason for these veils of misunderstandings are many: adherence to denominational doctrine, not searching out the scripture for ourselves, lack of education, and human sinfulness. Most Christians will agree that racism, sexism, and social class has affected Christian doctrines throughout the centuries. But we often believe that we are in a generation that is finally freed from false interpretation of Scripture. However, this is not true. Many preachers and Bible teachers still turn Bible stories into simplistic "good guy/bad guy" stories based on subtle racism, xenophobia, sexism, and societal or class issues. Certain Bible characters are either treated with extreme disdain or with such glowing praise that a listener wonders if the Bible hasn't been reduced to a book of sacred cows and scapegoats.It's bad enough that many Bible readers often judge the numerous prostitutes and divorced women who turn up in the Bible, often ignoring the historical fact that the ancient Israelites generally had no place for poor widows or for women who had been cast out by their husbands. Readers are often harder on these women than the Bible prophets are because the Bible writers understood their own culture.These aren't simplistic "good guy/bad guy" stories. Many people, for instance, often judge the numerous prostitutes and divorced women that turn up in the Bible. They are often harder on these women than the Bible prophets are.The rigidity, dishonesty, and facile judgmentalism we encounter in Bible studies turns many Christians - new and mature - away from the Church. Christianity is not simply a "moral" religion which tries to lay down the law of good and evil. It is a way that shows people that even the good are flawed. Reading a Bible study in which we can understand or not easily dismiss someone like Potiphar's wife, or Cain or would open our hearts to others. We have had too many men, too many powerful, too many rich, too many secure people interpreting Scripture for us and we have swallowed their interpretations without thinking. Scapegoats in Bible studies come in two wide categories: those people we dislike because they were in opposition to one of God's people whom we have raised to the place of "sacred cow." This kind of scapegoat is a scapegoat by association because if a sacred cow is created, then those who "oppose" him must necessarily be considered evil. This category of scapegoats includes people such as Hagar, Michal, and Job's wife.The other kind of scapegoating is much subtler. These Bible characters are usually people who have truly done something reprehensible and evil. Thus, on the one hand, they really should be disliked. Yet, the scorn and dislike heaped upon them seem a bit excessive when God's loving grace and other characters in the Bible are studied. Often the character's evil is very like our own but because we have so demonized them we cannot see our similarity to them. One of the major purposes of the Bible is to show humanity its sin, its lack of faith and lack of love. It was not written as a fairytale with good and bad characters. Creating Bible studies which seem to be done by rote or traditional patriarchal interpretation leads to writing that is judgmental.