There is a quiet revolution going on in the study of the Bible. At its center is a growing awareness that the Bible is a work of literature and that the methods of literary scholarship are a necessary part of any complete study of the Bible.

Literature incarnates its meanings as concretely as possible. The knowledge that literature gives of a subject is the kind of knowledge that is obtained by (vicariously) living through an experience.

Puritanism was a youthful, vigorous movement.

A Christian philosophy of literature begins with the same agenda of issues that any philosophy of literature addresses. Its distinctive feature is that it relates these issues to the Christian faith.

In Puritan thinking, the Christian life was a heroic venture, requiring a full quota of energy.

The oldest theory of art belongs to the Greeks, who regarded art as an imitation (mimesis) of reality. The strength of that theory is that it explains the way in which art takes its materials from real life.

For the Puritans, the God-centered life meant making the quest for spiritual and moral holiness the great business of life.

The Puritans removed organs and paintings from churches, but bought them for private use in their homes.

The Puritans were obsessed with the dangers of wealth.

William Perkins said, “The end of a man’s calling is not to gather riches for himself…but to serve God in the serving of man, and in the seeking the good of all men.

When you think about Puritanism, you must begin by getting rid of the slang term 'Puritanism' as applied to Victorian religious hypocrisy. This does not apply to seventeenth-century Puritanism.

No group of people has been more unjustly maligned in the twentieth century than the Puritans. As a result, we approach the Puritans with an enormous baggage of culturally ingrained prejudice.

The goal of Bible translation is: be transparent to the original text - to see as clearly as possible what the biblical authors actually wrote.

Literature takes reality and human experience as its starting point, transforms it by means of the imagination, and sends readers back to life with renewed understanding of it and zest for it because of their excursions into a purely imaginary realm.

My claim is simply that the literary approach is one necessary way to read and interpret the Bible, an approach that has been unjustifiably neglected. Despite that neglect, the literary approach builds at every turn on what biblical scholars have done to recover the original, intended meaning of the biblical text.