I just received C. Clifton Black’s enticing new book, Reading Scripture with the Saints, and something from the Foreword grabbed my attention—to that in a moment.
Black’s newest is another addition in the now established and ever-expanding body of literature known as theological interpretation of Scripture. Much of these works put contemporary readers back in conversation with their sometimes scorned but oftentimes just forgotten ancestors. As he says it, to “reacqauint, or introduce, a new generation of biblical exegetes and their brilliant grandparents.” The book is a “small museum” and on its pages hang portraits of Christianity’s “masters of the sacred page”: Gregory of Nyssa, Augustine of Hippo, Benedict of Nursia, Maximus Confessor, Thomas Aquinas, Martin Luther, and Charles Wesley, not to mention a few surprises like Shakespeare, Washington, and Lincoln.
Black patiently leads the reader through the gallery one portrait at a time, pausing long enough to look closely but not so long that the rest of the museum goes unnoticed. In such an exciting museum you mustn’t linger too long at any one portrait; there is too much to see, too much to be learned. Not every portrait will be to our liking, but each has something to offer the reader of Scripture: discernment, craft, imagination, moves to avoid in some cases, certainly.
All very interesting to be sure, but it was Stephen Fowl’s opening words about scholarly charity in the Foreword that caught my attention and prompted me to post about the book. They are worth quoting at length:
One of the very first tasks I took up as a newly minted PhD was a review of Clifton Black’s The Disciples According to Mark: Markan Redaction in Current Debate. I do not recall why I was asked to review the book or why I even agreed to do it, since I am not a specialist in Mark. The book was an absolute delight to read. Even though the material was quite technical, Black had a graceful writing style that made the material accessible without oversimplifying and distorting it. The book is a gentle but devastating criticism of the attempts at redaction criticism of Mark’s Gospel. My only complaint was that the book might have been too gentle. As a much younger scholar I longed to read a concluding chapter where Black would complete his domination of his scholarly foes, send them packing, and stand alone victorious on his patch of scholarly terrain. What Clifton Black already knew, and I had yet to learn, was that not only are Christians called to practice interpretive charity as part of their discipleship; it is also good scholarship, too. Even when there may be flaws, sometimes significant flaws, in the works of others, there are still things to learn. If you seek to annihilate your scholarly opponents, you will not only do them a disservice; you will rob yourself of the opportunity to learn what they have to teach” (xi).