Frank Moore Cross Quotes

My father's religious life was not Biblically centered. He was a saintly man, whom I could never emulate, so I went into scholarship rather than into the kind of pastoral activity that he pursued.

What is public for you, Elie [Wiesel], is private for Frank [Moore Cross], and the reverse.

I try to look at the texts and say: Is there a way that I can find history in the texts and separate it from what may be the mythological elements, and I don't find any rules for that.

The text says Deuteronomy was lost, but you say it was written then.

Happily, I come out of a Calvinist tradition in which the Hebrew Bible carries as much authority as the New Testament. No different weight is given to one or the other.

If I had to choose between the two ways of approaching the deity, I should prefer the existential relational way, to the abstract philosophical way. I think it is truer, or in any case, less misleading, to say that God is an old Jew with a white beard whom I love, than to say that God is the ground of being and meaning, or to say that God is a name denoting the ultimate mystery. I prefer the bold primitive colors of the Biblical way of describing God.

I sense that what you two [Elie Wiesel and Frank Moore Cross] share is that you each have a public relationship to the Biblical text and a somewhat private relationship to the Biblical text.

I have referred to [Rabbi Shlomo ben Isaac] on occasion, but I doubt that you will find his name in any of my indices. In my view, he is important in the history of interpretation; and that is a subject I have not approached directly.

Israel defined its God and its relation to that God in existential, relational terms. They did not, until quite late, approach the question of one God in an abstract philosophical way.

In fact, we're both [with Elie Wiesel] engaged with the text. We search for different things, we find different things. There is a side of what he does that I'd like to do, a bit more privately. I'm not sure he is as interested in history, as I am.

I would not speak of Judaism as a Talmudic or Rabbinic religion. It's a Biblical religion.

You have miracles [in the Hebrew Bible], yes, but they're not the work, normally, of demons.

That is to say, the inspiration, the interpretive richness of the text is what Elie [Wiesel] does publicly, and his interest in history is his private reserve; he knows that he is not an expert in dissecting the text the way Frank [Moore Cross] does.

My father was a Social Gospel, far-left liberal, and to some degree a mystic. But we did not have Bible readings; we had prayers.

I find myself a little uncomfortable in the New Testament environment. And this is also true of what I would call late Judaism, the Judaism of the Second Temple and later.

It has been said that in order to pursue the history of Biblical interpretation, you must include the whole philosophy of the West, which informs it at every stage.

When you come to the New Testament you can't even swing a cat without hitting three demons and two spirits. And magic becomes something that is everywhere. In the Hebrew Bible this sort of thing doesn't go on.

There was certainly an old law code which stands behind the earliest form of Deuteronomy. Presumably that is what was lost.

Furthermore, I think there was, in fact, a celebration of Passover in the era of the Judges in which the epic was recited in the context of the central sanctuary. That tradition was displaced by the Feast of Enthronement beginning in the Solomonic era.

I find it exciting to get any historical material from the ground. As you know, I love to put ancient Israel and its literature into their ancient contexts. And to rebuild - that is, to me, a very exciting historical task.

There are surely many legitimate approaches to Biblical literature, and I think that it depends very much on one's experience and temperament which way one deals primarily with Biblical material.

We are thrown back on the text, for the most part. Archaeology can give us background. It doesn't either confirm or disprove the Bible, but it may illuminate it.

I guess what this is reflecting is my own search for answers that I can't find. Frank [Moore Cross] and I have examined a lot of archaeological materials in the hope of finding out.

We want to live in ambiguity. This is the human condition.

I grew up in a household in which the Bible played very little role.

I think we may very well, in many areas, get likelihood, but not certitude. We don't want certitude anyway, do we?

[Sacrifice of Isaac] is a major theme of the so-called Elohist [one authorial strand in the Pentateuch]. It is marked by all of his linguistic characteristics, and so on. We cannot determine what is historical and what isn't. As literary critics, we would understand the importance of this for understanding life, destiny. But the historical question must be left with a question mark.

It fascinates me to analyze these things and, yes, to see layers in the texts and the building up of Biblical literature. I think this provides insights that one simply does not get by the direct approach.

If I ever write a book on "How True Is the Bible?" I'll have to start out by saying that archaeology is not the way to find out; that it has very little to say.

Elie [Wiesel], when you ask, "Why do I want to know," I'm trying to grab the holy. And I'm getting thrown back.

The history of interpretation [of the Bible] is fascinating; but that is something else.

Frank [Moore Cross], publicly dissects the text but he has a private, passionate relationship to the text that he doesn't often speak of publicly.

I do think that the Josianic return to the archaic form of the Passover is appropriate and, indeed, historical. Josiah does go back to a different, earlier tradition, the time of a central sanctuary in which the law code was read. But then there were accretions to the Book of Deuteronomy.

[The story of Adam and Eve] it's poetry. One must interpret it as poetry. The first 11 chapters of Genesis [the Primeval History] are absolutely remarkable.

The Bible is one, Old and New, in my particular tradition.

My own interest is far more in the Hebrew Bible. My religion is more personally related to the Hebrew Bible than it is to the New Testament.

If one attempts to achieve deity or to have the holy, he is thrown back; he is refused. His language is taken from him. He can no longer even communicate. That's the Tower of Babel.

I became intimately acquainted with the Bible only as a theological student.

With the Hebrew Bible, you're living in an austere world.

The Hebrew Bible defines Judaism. It's certainly true that the Talmudic interpretations become authoritative and normative, but they are interpretations of the Hebrew Bible. So that is always there.

I prefer to have all of this apparatus - historical, literary, critical - and then, beyond initial innocence and naiveté, to try to achieve a new innocence, a new naiveté.

Certainly professionally, yes [I was interested more in history]. And literary criticism, the structure of poetry. But it is primarily as a historian that I work, although text criticism and literary criticism are very much a part of my interests.

The Garden of Eden presents the same story: If you want to make yourself gods, you'll find you're akin to the animals.

I have a concordance to the Talmud at home, which I have to use.