Ordinary Christians have been doing without biblical scholarship, or with very little exposure to it, for centuries. And it's plain to see that Christian biblical scholars are no more saintly than anyone else.

Despite wide circulation of their scripture, few nonmembers ever see the Watch Tower Bible and its commentary because of the organization's reclusive nature.

Miriam played an integral role in the story of Exodus, yet she's all but ignored during Passover, the holiday that commemorates the Exodus. It's not surprising.

Sometimes, by the grace of the Holy Spirit, biblical interpretation flows easily. But reading the Bible in the search for moral guidance is indeed hard work.

For some folks, God is the guarantor of American freedom including in particular, gun ownership.

When we Christians are tempted to lob Bible verses at one another like hand grenades, we might do well to consider Jesus' example.

It should be no surprise that biblical scholars run in all shapes, sizes, colors and denominations. What would surprise many people, though, is this one fact: many of us have our roots in fundamentalist and evangelical Christianity.

The more seriously one takes the Bible, the more seriously one should be willing to wrestle with its internal complexities. It is a remarkable collection of countless people's perspectives from a broad range of locations over the course of centuries.

The charming and occasionally humorous Book of Tobit appears in the Greek Septuagint and has a place in the Roman Catholic and Orthodox canonical traditions. At the heart of the story is a journey.

The paratextual content in modern Bibles goes far beyond basic features, of course, and there appears to be no limit to the marketing creativity of publishers who continuously repackage the Scriptures.

If we emphasize Jesus' death, cut out from the whole tapestry of his life, we reduce his crucifixion to perverse ritual rather than a direct consequence of his confrontation with the powers of his day.

Revelation reveals what it means to worship God and Christ. It challenges believers to faithful living in the midst of cultural pressure to compromise.

How should we read ancient narratives today? How do we understand the stories of religion, be it as outsiders looking in at foreign faiths or as thoughtful believers reconsidering our own tradition?

For readers interested in the intersections of theology, the Bible, and creative writing, Anne Brontë's books offer a wealth of fascinating material,

My question is whether or not there is a way to read 1 Corinthians 9:9-10 that does justice to Paul while minimizing bias against nonhuman species among his readers?

I found myself thinking about an aspect of Dickens easily overshadowed.. I refer to his subtle use of biblical literature.

Eeven with its carnivalesque reversal of values, heavy metal is a conservative art form. The stress on dark elements in biblical apocalyptic language here contributes to a forceful and emotively charged call for peace.

What, then, are those who read the Bible to do? Shall we just pick and choose the laws and commandments that appeal to us and disregard the others? Curiously, I'm tempted to answer a qualified "yes."

What causes otherwise decent and loving people like this to defend genocide in God's name? I think the problem lies in the basic approach they take to reading the Bible.

Companion animals have a remarkable capacity to disrupt self-centeredness and inspire affection and appreciation for something completely "other."

With several new English-language Bible translations that have been published in recent years -- including ones that use gender-neutral and conversati...

I recently proposed an SBL session examining the Watch Tower Bible and Tract Society's use of Scripture.

Now what makes this even more complicated is the fact that most of the statements about Hell found in the Bible are said by Jesus. The one who is leading me to question Hell, seems to be the very one who teaches it.