Breaking news: Lot finally vindicated!

My earlier post about the story of Lot came down particularly hard on Lot for his callous attitude to his virgin daughters. However, it seems I may have fallen for a narrative trap and committed an injustice of my own. George Athas suggests an intriguing alternative in his article Has Lot lost the Plot?

It is free to view on Academia.edu so click on it, and don't forget to tell him I sent you. :-)
Let me know what you think.

Narrative Context and Character Formation

Thanks to David J on Facebook!  From here.

Rowan Williams on Pullman and the Gospels

For the full review go here, (HT and links to other reviews RB)

Pullman leaves the Christian reader with a genuine paradox to ponder, and he doesn't – to his credit – suggest that the arguments are not serious. The sinister stranger in the book – who stands for all philosophical system-makers who want to improve on history by importing eternal truths at the expense of ordinary truthfulness – insists to "Christ" that Jesus's message can only survive clothed in the language of miracle and power. It is very much the argument we find in the mouth of Dostoevsky's Grand Inquisitor – that Jesus was too radical for ordinary human consumption, and for his memory to survive at all, you will have to lie about him. But what Pullman doesn't fully allow, I think, is the degree to which the New Testament itself is already aware of the dangers. Mark's gospel, in particular, presents a Jesus who insistently refuses to use his own miracles to prove his status, and a company of disciples who are chronically incapable of understanding Jesus's challenges. It seems to recognise the irony that the more you say about Jesus the more you risk getting it wrong.

And through the Christian centuries, these unresolved tensions and deliberate ironies in the Bible have gone on prompting people to resist the lure of Pullman's "Christ" and his anxious religiosity – a Francis of Assisi, a Bonhoeffer; an Óscar Romero, murdered 30 years ago last week for his resistance to state terror in El Salvador. They have seen through the surface froth of religion and heard the voice Pullman himself obviously finds so compelling. That should make us pause before deciding that the New Testament is quite as successful in sanitising an uncomfortable history through religiously convenient "truth" as Pullman implies. It is aware of its own temptations. It trains its readers in self-questioning.

Wright on Story, Worldviews and Theology

Telling stories was (according to the synoptic gospels) one of Jesus' most characteristic modes of teaching. And . . . it would clearly be quite wrong to see these stories as mere illustrations of truths that could in principle have been articulated in a purer more abstract form. They were ways of breaking open the worldview of Jesus' hearers, so that it could be remoulded into the worldview which he, Jesus, was commending. His stories, like all stories in principle, invited his hearers into a new world, making the implicit suggestion that the new worldview be tried on for size with a view to permanent purchase. . .

If it is true that all worldviews are at the deepest level shorthand formulae to express stories, this is particularly clear in the case of Judaism. Belief in one god, who called Israeli to be his people, is the very foundation of Judaism. The only proper way of talking about a god like this, who makes the world and then acts within it, is through narration. To 'boil off' an abstract set of propositions as though one were thereby getting to a more foundational statement would actually be to falsify this worldview at a basic point.

NT Wright, NTPG, p77