Justin Taylor posted a summary of Leland Ryken’s “Eight Easy Ways to Misread the Classics.” According to Ryken, each of the following is a fallacy that we often commit when reading the classics.
- Be sure the read the classics for their ideas.
- Assume without question that the classics tell the truth.
- Look upon the classics as “improving literature.”
- Regard the classics as beyond criticism.
- Assume that moral considerations are irrelevant to the classics.
- Be sure that you do not see anything in the classics that the author and original audience did not see it in it.
- Assume that all that matters is what a work says to you.
- View the classics as relics in the museum of the past.
These are all great points to consider when reading the classics. I know when I first started reading classical literature on my own, the first point was really all I had in mind. I didn’t read the classics because I enjoyed them as works of art. Instead, I mined them for ideas. Of course, their ideas are worth engaging, but reducing a classic work of art to its cognitive dimension is tragic. So, by the way, is forcing teenagers to read the classics because “it’s good for you” (fallacy #3).
As I was reading the list, though, I began to reflect on whether these same fallacies applied to the Bible. At first glance, the last four seem to hold true when discussing the Bible. Moral considerations (#5) are never irrelevant to a holy God who judges sin and a loving God who wants the best for his people. And, we should say that the Bible is the kind of “classic” that has the ability to transcend the particular concerns of its author and to speak in new contexts and in new ways (#6). We don’t want to lose sight of the authorial context, but we can and should be open to the possibility that texts (particularly when brought into canonical relationship with other texts) might be able to speak in new and unexpected ways. And, the last two seem pretty straightforward. What the Bible says to me is important, but always secondary to what God is saying in the text. And, obviously, we can’t view the Bible as just a relic of the past.
But, what about the first four? While I agreed with each of these when I was thinking about classical literature, I realized that each needs to be nuanced in important ways when discussing Scripture.
- Although I would never reduce the Bible to its “ideas,” we should read the Bible to understand what it is saying about God, us, and our world.
- We absolutely should assume that the Bible tells the truth. There’s plenty of room for us to discuss what it means to say that the Bible is “true” and what level of confidence any of us can have that we have actually understood its truth. But none of that changes the fact that we should read the Bible as true.
- I’ll fudge a little here because I think it would be horrible to see the Bible as “improving literature.” The Bible does not primarily provide a message about how we can living better loves. Nonetheless, the Bible is God’s transformative message to humanity that radically shapes and continually reshapes his people.
- This one needs to be nuanced depending on what you mean by “criticism.” On the one hand, of course we want to engage the text critically, bringing to bear all of our intellectual resources as we wrestle with the text to understand its meaning. On the other hand, if “criticism” means (even implicitly) an attempt to avoid the Bible’s authority, placing oneself in judgment over the text, and refusing to be humbled before God’s word, then we’ve got a problem.
So, I think we read the Bible differently from other classical works, and I’m okay with that. Indeed, I think it’s essential for reading the Bible the way that it asks to be read – the way God asks us to read it.
What do you think? Would you nuance these eight fallacies differently than I have when it comes to reading Scripture? I’d be particularly interested to hear what you have to say about #2 and #4. But, feel free to comment on any/all of them.