Review of Hans Boersma's "Scripture as Real Presence" - by Ron Dart

Hans Boersma, Scripture as Real Presence: Sacramental Exegesis in the Early Church (Baker Academic, 2017).

Many are the tendencies and trajectories when approaching, reading and interpreting the Bible. The literal, grammatical, historic tradition and the higher-lower criticism approach have tended to dominate for many in the modern ethos. There has been a postmodern rebellion of sorts against such a reductionistic heritage, but such a leaning often lacks substantive depth and grounding. The decided and definite turn, in the last few decades, by those weary of the rather paper thin modern and postmodern approach to the Bible, has been to the wisdom and layered exegesis of the early church—Scripture as Real Presence stands within such a catholic and classical line and lineage.

How did the Fathers/Mothers of the early church read the Bible? Was it a one dimensional and rather flat approach or were there exegetical levels that were refined and nuanced? Scripture as Real Presence is a beauty and bounty of a tome that illuminates, in a pithy and poignant manner, portals through which, when walked in a meditative and participatory manner, new vistas in the relationship between text and experience, insight and transformation. The ten chapters are worthy of many a reread. Each of the Fathers of the Church (it might have been valuable to heed and hear some of the Mothers—there were many) are given their rightful due, place and space.

Boersma reveals and unveils, in each of the compact and finely tuned chapters, the sheer breadth and depth of the classical Christian exegetical tradition by reflecting on how the Fathers interpreted certain Biblical themes—he calls these themes “readings”: 1) Patristic Reading: The Church Fathers on Sacramental Reading of Scripture, 2) Literal Reading: Gregory of Nyssa and Augustine on Creation Accounts of Genesis, 3) Hospitable Reading: Origen and Chrysostom on the Theophany of Genesis, 4) Other Reading: Melito of Sardis and Origen on the Passover of Exodus, 5) Incarnational Reading: Origen on the Historical Narrative of Joshua, 6) Harmonious Reading: Clement of Alexandria, Athanasius, Basil, Gregory of Nyssa and Augustine on the Music of the Psalms, 7) Doctrinal Reading: Athanasius and Gregory of Nyssa on the Wisdom of Proverbs, 8) Nuptial Reading: Hippolytus, Origen, and Ambrose on the Bridal Couple of the Song of Songs, 9) Prophetic Reading: Irenaeus, Cyril of Alexandria, Origen, Eusebius, Gregory of Nyssa, Jerome, Ambrose, and Augustine on the Servant Songs of Isaiah and 1)) Beatific Reading: Gregory of Nyssa, Augustine, and Leo the Great on the Beatitudes. The “Conclusion” brings this much needed book to a fit and fine ending.

There are few books that synthesize, so well and wisely, how scripture can be read in a sacramental manner so that reader and community participate in the real presence that hovers, light and life giving, in the text. The truly catholic and comprehensive approach by Hans in Scripture as Real Presence abundantly clarifies, through a close reading of many of the church fathers, either in tandem or community dialogue, the mother lode we often ignore to our peril. Hans has certainly mined the many shafts of gold and brought forth from his digging much wealth and good for the soul and society, mind and imagination. Most of the major Fathers, in this superb primer of a text, have been given their rightful due.

There are a few minor quibbles I have with this otherwise full orbed approach of a book, and to these I now turn. First, the Fathers did have a more public and political understanding of the prophetic than is summarized in “Prophetic Reading” (9). It would have been valuable if this fuller read of the prophetic had been included. Second, the Beatitudes speak about peacemaking and justice—it might have deepened the discussion of the Fathers-Beatitudes in “Beatific Reading” (10) if Hans had pondered whether some of the Fathers had a too spiritual read of the Beatitudes. Third, where might a read become a “Divinization Read”? Fourth, a nod to Evagrius might have been enriched Scripture as Real Presence—Evagrius, like Cassian, is a firm footed bridge between Origen and Gregory of Nyssa. And, fifth, there is much discussion these days about the violent and war like god of the Hebrew canon, penal theory of the atonement and eternal punishment for those who do not accept Christ in their all too human journey through time--how would the sacramental exegesis in the early church address such obstinate and ever probing questions?

There can be no doubt that Scripture as Real Presence has taken the best arrows from the quiver, placed them well in the bow and hit bull’s eye again and again. Those who are making a turn to classical Christian culture and thought, exegesis and theology, must read Hans Boersma’s Scripture as Real Presence: Sacramental Exegesis in the Early Church—it is obviously and without any doubt one of the best guides and mentors on the trail. Do read and inwardly digest this plough-to-soil book—the crop reaped will be bountiful.

Ron Dart                              

Comments

[Bob Pushak]

Ron,
I really like your phrase, "how scripture can be read in a sacramental manner so that reader and community participate in the real presence that hovers, light and life giving, in the text." You probably know that the word "sacrament" is a Latin translation of the New Testaments word "mystery." Paul used the phrase, "the mystery of Christ" to refer to the glory of the Shekinah, the experience of entering into God's presence or what the Orthodox christian call the uncreated light. I've been thinking lately how this is related to the neurotransmitter oxytocin which plays a role in our experience of being immersed in God. I think there is a need to rediscover an embodied theological reading of scripture which recognizes how entering into God's presence transforms us at a neurological and likely an epigenetic level.
Your old friend
Bob

[patrick]

Great work