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1
Wicaksono, Arif. "Pandangan Kekristenan Tentang Higher Criticism." FIDEI: Jurnal Teologi Sistematika dan Praktika 1, no. 1 (June 23, 2018): 115–31. http://dx.doi.org/10.34081/fidei.v1i1.6.
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The interpretation of the Bible in the present continues to grow rapidly. This progress has both positive and negative effects in the realm of biblical interpretation. The positive impact that is with the progress of interpretation, it was found many truth values that were not understood and now start out one by one. The negative as the progress of biblical interpretation is the loss of boundaries. With the method of high-criticism interpretation makes the Bible originally believed to be the infallible Word, and now it is equated with another book of lesser value than the scriptures. The Bible is aligned with the ordinary book, even the authority of the Bible as God's Word is in doubt, denied and demeaned to an ordinary literary work.This is a challenge for Christianity today. It takes a firm stance in the face of the Higher Criticism interpretation movement. Christians need to determine a position to deflect any allegations that undermine the authority of the Bible and any allegations that cast doubt on the inspiration and revelation of the existing Scriptures. This paper is expected to give a little apologetic response to the Higher Criticism movement Keywords: Higher Criticism, Apologetic, Bible AbstrakPenafsiran Alkitab dalam masa kini terus mengalami perkembangan dengan pesat. Kemajuan ini memberikan dampak positif maupun negative dalam ranah dunia tafsir Alkitab. Positive karena dengan kemajuannya banak nilai-nilai kebenaran yang dul tidak dipahami mulai keluar satu persatu. Negatifnya saat kemajuan penafsiran Alkitab kehilangan batasan, dengan metode penafsiran higher Critism menjadikan Alkitab yang awalnya diyakini sebagai Firman yang tanpa salah, layaknya buku lain yang nilainya lebih rendah dari kitab suci. Aklitab disejajarkan dengan buku biasa. Bahkah otoritas Alkitab sebagai Firman Allah diragukan, disangkal dan direndahkan sebatas karya sastra biasa.Ini merupakan tantangan bagai kekristenan saat ini. Diperlukan sikap yang tegas dalam menghadapi pergerakan penafsiran Higher Critism. Orang Kristen perlu menentukan posisi dalam menangkis segala tuduhan yang merendahkan otoritas Alkitab. Segala tuduhan yang meragukan pengilhaman dan pewahyuan penulisan kitab Suci yang ada. Tulisan ini diharapkan memberikan sedikit sikap apologetika terhadap gerakan Higer Critism Kata Kunci: Higer Critism, Apologet, Alkitab
2
Wilken, Robert Louis. "Interpreting the Bible as Bible." Journal of Theological Interpretation 4, no. 1 (2010): 7–14. http://dx.doi.org/10.2307/26421325.
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Abstract Modern historical criticism has disengaged understanding of the Bible from the long Christian tradition of interpretation, severing the bond between text and reader, between Scripture and the living church tradition. As a consequence, patristic and medieval interpreters are dismissed as serious commentators on the Holy Scriptures. This essay offers examples from classical Christian exegetes that illustrate how reading the Scriptures from within rather than against tradition deepens our understanding of the Bible.
3
Wilken, Robert Louis. "Interpreting the Bible as Bible." Journal of Theological Interpretation 4, no. 1 (2010): 7–14. http://dx.doi.org/10.2307/jtheointe.4.1.0007.
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Abstract Modern historical criticism has disengaged understanding of the Bible from the long Christian tradition of interpretation, severing the bond between text and reader, between Scripture and the living church tradition. As a consequence, patristic and medieval interpreters are dismissed as serious commentators on the Holy Scriptures. This essay offers examples from classical Christian exegetes that illustrate how reading the Scriptures from within rather than against tradition deepens our understanding of the Bible.
4
CHEN, Zhongxiang. "Interpretation of the Women in the Biblical Literature." Review of Social Sciences 1, no. 6 (June 29, 2016): 09. http://dx.doi.org/10.18533/rss.v1i6.36.
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<p>Bible as literature and Bible as religion are comparative. It is without doubt that Bible, as a religious doctrine, has played a great role in Judaism and Christianity. It is meanwhile a whole literature collection of history, law, ethics, poems, proverbs, biography and legends. As the source of western literature, Bible has significant influence on the English language and culture, English writing and modeling of characters in the subsequent time. Interpreting the female characters in the Bible would affirm the value of women, view the feminist criticism in an objective way and agree the harmonious relationship between the men and the women. </p>
5
Moberly, R. W. L. "Biblical Criticism and Religious Belief." Journal of Theological Interpretation 2, no. 1 (2008): 71–100. http://dx.doi.org/10.2307/26421447.
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Abstract Moberly discusses John Barton's Nature of Biblical Criticism and takes issue with Barton's portrayal of theological interpretation as hostile to the values of biblical criticism. After showing how Barton misrepresents theological interpretation, not least because of a failure to do justice to the changing frames of reference of critical scholarship, Moberly extends the discussion to include the preunderstandings that interpreters inevitably bring to the Bible in ways analogous to how one reads a classic; the way in which appreciation of deep literature relates to personal maturity; and the way in which theological dogma, rightly understood, can make truer one's perception of reality.
6
Moberly, R. W. L. "Biblical Criticism and Religious Belief." Journal of Theological Interpretation 2, no. 1 (2008): 71–100. http://dx.doi.org/10.2307/jtheointe.2.1.0071.
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Abstract Moberly discusses John Barton's Nature of Biblical Criticism and takes issue with Barton's portrayal of theological interpretation as hostile to the values of biblical criticism. After showing how Barton misrepresents theological interpretation, not least because of a failure to do justice to the changing frames of reference of critical scholarship, Moberly extends the discussion to include the preunderstandings that interpreters inevitably bring to the Bible in ways analogous to how one reads a classic; the way in which appreciation of deep literature relates to personal maturity; and the way in which theological dogma, rightly understood, can make truer one's perception of reality.
7
Slivka, Daniel. "Pontifical Encyclical Divino Afflante Spiritu (1943) and Principle of Interpretation Bible." E-Theologos. Theological revue of Greek Catholic Theological Faculty 1, no. 1 (April 1, 2010): 106–16. http://dx.doi.org/10.2478/v10154-010-0010-x.
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Pontifical Encyclical Divino Afflante Spiritu (1943) and Principle of Interpretation Bible Divino Afflante Spiritu (Inspired by the Divine Spirit) is an encyclical letter issued by Pope Pius XII on September 30, 1943. It inaugurated the modern period of Roman Catholic Bible studies by permitting the limited use of modern methods of biblical criticism. The Catholic bible scholar Raymond E. Brown described it as a 'Magna Carta for biblical progress'. The first purpose of the encyclical was to commemorate the fiftieth anniversary of the issuing of Providentissimus Deus by Pope Leo XIII in 1893, which had condemned the use of higher criticism. In the encyclical, Pius XII noted that since then, advances had been made in archeology and historical research, making it advisable to further define the study of the Bible. In his encyclical the Pope stressed the importance of diligent study of these original languages and other cognate languages, so as to arrive at a deeper and fuller knowledge of the meaning of the sacred texts. Catholic translations of the Bible have been based directly on the texts found in manuscripts in the original languages, taking into account also the ancient translations that sometimes clarify what seem to be transcription errors in those manuscripts, although the Latin Vulgate remains the official Bible in the Latin Rite of the Catholic Church. The Holy Scripture as a source of revelation was getting more often towards the believers at the beginning of last century. Interest in individual aspects of biblical text meant many difficulties for the Church. On the other end it brought great interest in Bible. Also new movements in Church and Magisterium explications helped it. Convocation of Second Vatican council vouched Catholics interest in positive changes in various Church ranges. It led to ratification the constitutions, edicts and declarations.
8
Capetz, Paul E. "Theology and the Historical-Critical Study of the Bible." Harvard Theological Review 104, no. 4 (October 2011): 459–88. http://dx.doi.org/10.1017/s0017816011000411.
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One salient characteristic of our current situation is the emergence of a growing consensus among theologians and biblical scholars alike that the time has come to “dethrone” historical criticism as the reigning paradigm of scriptural exegesis for the sake of recovering a theological interpretation of the Bible on behalf of the church.1 To illustrate this new development, I have chosen to focus on the arguments of three prominent biblical scholars, each of whom has made a sustained case about the negative effects of historical criticism upon theological exegesis: They are Brevard S. Childs, Christopher R. Seitz, and Dale B. Martin. All three scholars have close ties to Yale and, not surprisingly, they bear a sort of family resemblance to one another inasmuch as their work partakes of theological themes and concerns that have been prominent at that school in recent decades. Notwithstanding their antagonistic posture toward historical criticism, all three are gifted practitioners of the very method whose dominance they seek to overturn. Since I am not a biblical scholar, I must enter into discussion with them as a theologian who is equally concerned about the relations between biblical studies and theology. At the outset, however, it is necessary to clarify that my own theological orientation prevents me from embracing their call to depose historical criticism. As a liberal Protestant for whom historical-critical interpretation of both the biblical and the post-biblical tradition is constitutive of theology's proper task, their initial premise that historical criticism is somehow inimical to a theological treatment of the Bible strikes me as false and misleading. Contrary to the impression given by their explicit formulations, it appears that the real target of their polemics is not historical scholarship per se but, rather, the normative uses to which it is put in theologies informed by it.
9
Quick, Laura. "Dream Accounts in the Hebrew Bible and Ancient Jewish Literature." Currents in Biblical Research 17, no. 1 (October 2018): 8–32. http://dx.doi.org/10.1177/1476993x17743116.
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The study of dreams and their interpretation in the literary remains from antiquity have become increasingly popular access points to the phenomenological study of religious experience in the ancient world, as well as of the literary forms in which this experience was couched. This article considers the phenomenon of dreaming in the Hebrew Bible and ancient Jewish literature. I consider treatments of these dream accounts, noting the development in the methodological means by which this material has been approached, moving from source criticism, to tradition history, and finally to form-critical methods. Ultimately, I will argue that form criticism in particular enables scholars to discern shifts and developments across diachronic perspectives. Study of dream accounts is thus illuminating not only for the understanding of dream phenomena, but also for the development of apocalyptic and the method and means of early Jewish biblical interpretation.
10
Kugel, James L. "On Hidden Hatred and Open Reproach: Early Exegesis Of Leviticus 19:17." Harvard Theological Review 80, no. 1 (January 1987): 43–61. http://dx.doi.org/10.1017/s0017816000023506.
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As is well known, the beginnings of biblical exegesis are to be found within the Hebrew Bible itself: later books or passages often comment on earlier ones, clarifying perceived ambiguities, at times harmonizing apparent contradictions, or seeking to bring an ancient text up to date, even rewriting history or trying to bring out some would-be esoteric meaning. Indeed, evidence of these interpretive concerns is to be found not only within the later parts of the Jewish canon, but among the biblical apocrypha and pseudepigrapha, in the Qumran documents, Hellenistic Jewish writings, the New Testament, rabbinic literature, and so forth. Sometimes we can do more than simply catalogue how a given verse or passage was interpreted in various sources—we can actually try to glimpse something of the history and evolution of its interpretation.
11
Olbricht, Thomas H. "Rhetorical Criticism in Biblical Commentaries." Currents in Biblical Research 7, no. 1 (October 2008): 11–36. http://dx.doi.org/10.1177/1476993x08094023.
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Biblical commentators through history have employed various methods to facilitate interpretation, including rhetorical criticism, with emphasis on classical rhetoric. Despite a resurgence of interest in rhetoric in the past two decades, only a few commentators in the New Interpreter's Bible and the Hermeneia series have undertaken in-depth rhetorical analysis. Most observations of these commentators are derived from the rhetorics of Aristotle, Cicero, and Quintilian and the Rhetorica ad Herennium. This essay sets forth and evaluates the various methods of rhetorical analysis and their employment in the two above-mentioned commentary series.
12
Braaten, Carl E. "Scripture, Church, and Dogma." Interpretation: A Journal of Bible and Theology 50, no. 2 (April 1996): 142–55. http://dx.doi.org/10.1177/002096439605000204.
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The dominant thrust of the post-Enlightenment tradition of biblical criticism has been to emancipate itself from the church's faith and doctrine. Because there is no such thing as interpretation without presuppositions, critical interpretation of the Bible will be conducted on the basis of presuppositions that are either compatible with, or alien to, churchly doctrine.
13
Sarisky, Darren. "Biblical Interpretation and Analytic Reflection." Journal of Analytic Theology 6 (July 19, 2018): 162–82. http://dx.doi.org/10.12978/jat.2018-6.030013180024a.
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Analytic skill can contribute to a theology of the Bible and a theological hermeneutic in two ways, by refining the formulation of a doctrine of Scripture and a correlative hermeneutic, and by illuminating how problematic hermeneutical presuppositions have in some cases become part of exegetical practice. The contribution that the analytic style of reflection can make to the theological enterprise need not be vitiated by a common criticism of analytic modes of engaging with texts, namely, that they tend toward being ahistorical, though the objection deserves to be considered carefully.
14
Lernout, Geert. "Who Wrote What When: The Bible, Science and Criticism." European Review 20, no. 3 (May 2, 2012): 301–15. http://dx.doi.org/10.1017/s1062798711000561.
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According to the traditional (or ‘whig’) interpretation of history, sometime in the seventeenth century science was born in the form that we know today, in a new spirit that can best be summed up by the motto of the Royal Society: nullius in verba, take nobody's word for it. In the next few centuries this new critical way of looking at reality was instrumental in the creation of a coherent view of the world, and of that world's history, which was found to be increasingly at odds with traditional claims, most famously in the case of Charles Darwin's theory of evolution. By the end of the nineteenth century, the divide between science and religion was described by means of words such as ‘conflict’ and ‘warfare,’ the terms used by John William Draper and Andrew Dickson White in the titles of their respective books: History of the Conflict between Religion and Science (1874) and History of the Warfare of Science with Theology in Christendom (1896).
15
Scheffler, Eben. "Jung, the Pentateuch and ethics." Verbum et Ecclesia 25, no. 2 (October 6, 2004): 653–75. http://dx.doi.org/10.4102/ve.v25i2.292.
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This article reflects on the contribution that can be made to the interpretation of the Bible by employing the analytical psychology of Carl Jung. After some relevant biographical considerations on Jung, his view of religion and the Bible is briefly considered, followed by a look into Genesis 1-3 in terms of his distinction of archetypes. It is suggested in the conclusion that Jungian psychological Biblical criticism can lead to a changed, but fresh view on the ‘authority’ or influence of the Bible in the lives of (post)modern human beings and their (ethical) behaviour.
16
French, Blaire A. "Chronicles and intertextuality in early rabbinic literature." Journal for the Study of the Old Testament 43, no. 4 (June 2019): 712–25. http://dx.doi.org/10.1177/0309089218786099.
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The call to read Chronicles ‘midrashically’ in Leviticus Rabbah 1.3 and Ruth Rabbah 2.1 challenges the contemporary understanding of intertextuality in the early Rabbis’ interpretation of Scripture. David Stern, James Kugel, and others claim that the sages considered each word of the Bible to be equal, regardless of who wrote it or when. The Rabbis’ insistence, however, that Chronicles receive special treatment contradicts this assertion. This article argues that Chronicles’ late date of composition had a dual effect. On the one hand, Chronicles’ lateness reduced its authority and led the Rabbis to give greater weight to the words of the Primary History in their intertextual readings. On the other hand, Chronicles’ retelling of the past provided a biblical warrant for the Rabbis’ own reshaping of tradition.
17
Levenson, Jon D. "Religious Affirmation and Historical Criticism in Heschel's Biblical Interpretation." AJS Review 25, no. 1 (April 2001): 25–44. http://dx.doi.org/10.1017/s036400940001223x.
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Not least among the bittersweet gifts of modernity to the Jews is the complication of dealing with the Bible both as sacred scripture and as a document subject to the same canons of inquiry as any other historical, or putatively historical, record. The problem goes far beyond the familiar one posed by narratives that ancient historians find doubtful or quite impossible. For historical critical research into the Tanakh (as into all other scriptures) also uncovers the processes of development of the worldviews within the literature and thus puts a painful question to those who wish to affirm Judaism as a contemporary reality. How can a literature so variegated and contradictory speak with a normative voice today? It is no wonder that so many biblical scholars avoid the normative theological questions altogether and content themselves with historical and philological description (which, of course, presupposes norms of its own). It is also no wonder that so many religious practitioners neglect the historical issues and treat their scriptures as representing a static, uniform, and unvarying worldview—not surprisingly, the worldview of their own, postbiblical affirmation.
18
Somos, Mark. "Secularization in De Iure Praedae: from Bible Criticism to International Law." Grotiana 26, no. 1 (2007): 147–91. http://dx.doi.org/10.1163/187607508x366571.
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AbstractThis article shows that the conspicuous and consistent idiosyncrasy of Grotius's Biblical interpretation is an important part of his revolutionary effort to secularize natural law. In De iure praedae and related works, Grotius systematically deployed a range of exegetical techniques in order to demonstrate that the Bible, like all texts, is open to multiple interpretations and susceptible to hijacking by rival agendas. This strategy aimed to render the Bible inadmissible as evidence in legal disputes and political legitimacy claims. The consistent instrumentality of Grotius's use of the Bible in IPC cannot be dismissed as mere legalistic opportunism or described as an atheistic move. Rather, Grotius's exegetical strategy was motivated by pacifism and a desire to protect religion from politicization. The article positions this secularization strategy in the intellectual environment of the Leiden Circle, and shows how competing Catholic, Calvinist, and Mennonite political readings of the same key biblical passages during the Dutch-Iberian conflict provided the immediate occasion for writing IPC. In order to construct a natural law theory that was independent from, and therefore acceptable to, all religious sides, it was necessary to ensure that the Bible have no final word in law or politics, lest its invocation link disagreements to belief and thereby render them impossible to resolve.
19
Eskola, Timo. "Quran Criticism, the Historical-Critical Method, and the Secularization of Biblical Theology." Journal of Theological Interpretation 4, no. 2 (2010): 229–51. http://dx.doi.org/10.2307/26421305.
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Abstract The emergence of historical criticism of the Bible was partly influenced by medieval Quran criticism. This background was still well known in the 19th century but was later forgotten when emphasis was laid on Greek literature. Scholars such as Riccoldo da Monte di Croce had written critical works against the Quran. This tradition reemerged 200 years later in Germany when Martin Luther translated Riccoldo's Confutatio Alcorani. The special features in Riccoldo's work are the criteria he used hoping to prove that the Quran was not divine revelation. The famous Deist Hermann Reimarus later demanded that the Bible be read in the same way as other literature. His examples in Wolfenbüttel Fragments are mostly taken from the Quran. Reimarus adopted Riccoldo's criteria when interpreting the Bible. The purpose of his rationalistic criticism was to show that contradictions, inconsistencies, and lies prove that, as with the Quran, neither can the Bible be held as divine revelation. Reimarus, in his apology "for the Rational Reverers of God," stated that Christian doctrines are based on a fraud because the apostles created the whole Systema only after Jesus' death. Jesus' original proclamation was political. This dichotomy, confirmed later in David Strauss's biography on Reimarus, became the basis for the criterion of dissimilarity in NT interpretation. Rudolf Bultmann then gave this criterion its present formulation, and it is still used, for instance, by the Jesus Seminar.
20
Eskola, Timo. "Quran Criticism, the Historical-Critical Method, and the Secularization of Biblical Theology." Journal of Theological Interpretation 4, no. 2 (2010): 229–51. http://dx.doi.org/10.2307/jtheointe.4.2.0229.
Full textAbstract:
Abstract The emergence of historical criticism of the Bible was partly influenced by medieval Quran criticism. This background was still well known in the 19th century but was later forgotten when emphasis was laid on Greek literature. Scholars such as Riccoldo da Monte di Croce had written critical works against the Quran. This tradition reemerged 200 years later in Germany when Martin Luther translated Riccoldo's Confutatio Alcorani. The special features in Riccoldo's work are the criteria he used hoping to prove that the Quran was not divine revelation. The famous Deist Hermann Reimarus later demanded that the Bible be read in the same way as other literature. His examples in Wolfenbüttel Fragments are mostly taken from the Quran. Reimarus adopted Riccoldo's criteria when interpreting the Bible. The purpose of his rationalistic criticism was to show that contradictions, inconsistencies, and lies prove that, as with the Quran, neither can the Bible be held as divine revelation. Reimarus, in his apology "for the Rational Reverers of God," stated that Christian doctrines are based on a fraud because the apostles created the whole Systema only after Jesus' death. Jesus' original proclamation was political. This dichotomy, confirmed later in David Strauss's biography on Reimarus, became the basis for the criterion of dissimilarity in NT interpretation. Rudolf Bultmann then gave this criterion its present formulation, and it is still used, for instance, by the Jesus Seminar.
21
Khalifa Hasan, Muhammad. "The Qur'an's Contribution to Biblical Criticism." Journal of Qur'anic Studies 20, no. 2 (June 2018): 157–76. http://dx.doi.org/10.3366/jqs.2018.0344.
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The Islamic science of Biblical Criticism is one of the earliest to emerge from the study of the Qur'an. It was developed by Muslim scholars specialising in the history of religions and reached its peak with the contributions of Ibn Ḥazm al-Andalūsī in the fifth/twelfth century. This ‘traditional’ Islamic science has more recently been complemented by the incorporation of Western Biblical Criticism Theory in the works of Raḥmat Allah al-Hindī, Ismāʿīl al-Fārūqī, Muḥammad Khalīfa Ḥasan, and others. This study will seek to determine the role of the Qur'an in the establishment of the Islamic science of Biblical Criticism and its centrality as a source for this discipline, through the elaboration of certain principles, such as the moderating position of the Qur'an between the Tanakh and Christian Bible, and the moderating position of Islam between Judaism and Christianity. Among these principles are the Qur'an's critical awareness and theories of taḥrīf and tabdīl, for example. The objectivity of the Qur'an is shown in the way it accepts previous revealed texts, and acknowledges them as a matter of belief, while seeking at the same time to conclusively clarify the revelation. In conclusion, this paper urges the usefulness of the Qur'an as a source of Biblical Criticism and Jewish and Christian interpretation and exegesis of the Tanakh and the Christian Bible.
22
Kapran, Svitlana B. "The Bible in the Works of I. Franko." Ukrainian Religious Studies, no. 39 (June 13, 2006): 67–73. http://dx.doi.org/10.32420/2006.39.1744.
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Many scholars have already considered the interpretation of the Bible in the works of I. Franko, including Vera Sulim, Larisa Bondar, Oksana Zabuzhko and others. However, these studies touch upon some aspects of Frank's vision of the Bible, or consider individual works of thinkers written on biblical subjects, such as "Moses," "The Death of Cain," "The Legend of Pilate," etc. Let us try here to show that the work of Ivan Franko demonstrates not only a deep philosophical understanding of the Bible, a new, not dogmatic reading of its ancient stories, but also an objective and scientific analysis of the knowledge about it that has accumulated in its time by world scientific criticism.
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Lamoureux, Denis O. "The Bible & Ancient Science: Principles of Interpretation." Perspectives on Science and Christian Faith 73, no. 3 (September 2021): 164–66. http://dx.doi.org/10.56315/pscf9-21lamoureux.
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THE BIBLE & ANCIENT SCIENCE: Principles of Interpretation by Denis O. Lamoureux. Tullahoma, TN: McGahan Publishing, 2020. 218 pages. Paperback; $15.99. ISBN: 9781951252052. *"Simply stated, I believe the literary genre of Genesis 1-3 is an ancient account of origins. Notably, it is deeply rooted in ancient science" (p. 195). *Denis O. Lamoureux is Professor of Science and Religion at St. Joseph's College at the University of Alberta. He possesses three earned doctorates (dentistry, theology, and biology) and tells of an intellectual and spiritual journey out of atheism, through fundamentalism, and to his current position. Consequently, if there was ever a model voice that displays the academic and personal experience necessary to speak formidably about the hermeneutical issues associated with Genesis 1-3 and the other creation texts of the Bible, it is Lamoureux. *The study begins with what seems like a simple question, "Is the Bible a book about science?" However, before the opening chapters are completed, the reader understands that the question is anything but simple. In fact, the difficulty of the conversation is poignantly displayed when he offers answers to his leading question from two giant figures within the evangelical tradition. Henry M. Morris answers in the affirmative, but Billy Graham answers negatively. Yet, to his credit, Lamoureux does not dwell on this disagreement. He quickly emphasizes that a proper answer to his question requires an entanglement with issues of hermeneutics, or principles of interpretation (p. 13). Consequently, the remainder of the book is a journey through the wild and woolly world of biblical hermeneutics on the way to answering the question of whether the Bible is a book about science. *Lamoureux guides the reader toward his answer by discussing twenty-two hermeneutical principles that range from the mundane topics of "literalism," "literary genre," and "historical criticism" to the more complex, such as "cognitive competence," "accommodation," and "concordism." Each chapter is devoted to one principle, and all the chapters are organized similarly. They discuss the principle and then specific applications to the creation texts. This approach produces manageable-sized chapters that can be pondered without a fear of being overwhelmed by complex arguments; however, presenting an argument by a series of propositional statements can obfuscate how each proposition interacts with the others and how they all cooperate. In Lamoureux's defense, however, he does well to minimize any dissonance. *Ultimately, Lamoureux finds himself landing between Morris and Graham when answering his leading question. According to Lamoureux, the Bible contains science, but it's ancient science. And that qualification makes all the difference. The biblical writers are indeed talking about the origins of the universe, but they are doing so in terms of an Iron Age worldview while using Iron Age concepts. Therefore, their "science" is incompatible with the scientific inquiry and discourse of today. This conviction implies that concordism neither does justice to the text and its message nor frames a useful conversation. *In pushing back against any simplistic appropriation of the Bible's message upon the demands of modern scientific discourse, Lamoureux offers a very nuanced proposal. But at its heart is a respect for the ancient worldview of the biblical authors with all its frustrating peculiarities. For example, Lamoureux emphasizes how things such as the rhetoric and ahistorical symbolism of parables must be respected. Simple enough; however, Lamoureux also recognizes that ancient Israel perceived the universe through a three-tiered concept, a reality that finds itself alongside flat-earth theories in the hall of fame of modern-day cosmological ludicrousness. Similarly, ancient Israel's botanical awareness was clearly ignorant of the data we have today. Therefore, Lamoureux's discussions eventually bring the reader to a crossroad. How can a reader respect the Bible if it is invoking principles of, say, botany or any other field of science, in ways that run counter to contemporary scientific discourse? Is the reader confronted with the terrible situation in which they must support the Bible's claims despite the contradictory scientific evidence? Are they forced to abandon any notion of inerrancy? *It is at this point that the integrity of Lamoureux's argument reaches a critical point. His argument cannot work without certain hermeneutical principles. First, the principle of accommodation argues that God accommodates himself to humanity--through language, culture, concepts, etc.--in order to ensure effective communication. So, in the example of Israel's botanical awareness, God is "using the botany-of-the-day" to ensure that the audience would understand the message. Similarly, this should also be applied to Israel's three-tiered universe and other cosmological concepts. Second, the message-incident principle argues that the mode of communication is incidental to the core message. To be clear, "Incidental has the meaning of that which happens to be alongside and happening in connection with something important" (p. 46). Therefore, applied to the creation texts, ancient science is incidental but important to delivering spiritual truths (p. 47). Third, Lamoureux champions incarnational inspiration. According to Lamoureux, the incarnation, as understood in Jesus, becomes the analogy par excellence for understanding the nature of scripture. It is fully divine and fully human. The Bible, like Jesus, transcends time and history. And God's perfect message comes through finite and imperfect humanity. *Many of Lamoureux's arguments echo similar arguments made by biblical scholars in recent memory. For example, Kenton Sparks, in God's Word in Human Words: An Evangelical Appropriation of Critical Biblical Scholarship (2008), emphasized accommodation in his attempt to balance a conviction that the Bible contains factual errors but is also inerrant. Peter Enns systematically argued for incarnational inspiration, as in Inspiration and Incarnation: Evangelicals and the Problem of the Old Testament (2005). John Walton and Brent Sandy display affinities to Lamoureux's message-incident principle in their work The Lost World of Scripture: Ancient Literary Culture and Biblical Authority (2013). Consequently, the pitfalls that face these scholars face Lamoureux as well. If accommodation explains the scientific ignorance of the biblical writers, is inerrancy the best description of scripture? Or, because the incarnation is unique to the realities of Jesus, how appropriate is it to invoke it as an analogy for something else? At what point does it break down (cf. Ben Witherington, The Living Word of God [Waco: Baylor University Press, 2007], 35-49)? *I wholeheartedly agree with Lamoureux that it is paramount for the interpreter to dutifully consider the text on its own terms, particularly since I take seriously the notion that God used ancient Israel to communicate his redemptive plan. Thus, the interpreter should yield to Israel's concepts, conventions, and philosophies on the way to understanding the message before they move to appropriation for theological discourse. Nevertheless, several elements in The Bible and Ancient Science could be fine tuned. These include Lamoureux's framing of the discussion of translating Genesis 1:1 (pp. 75-81) as a text-critical issue, when it is more of a translation problem. Lamoureux also presents a generic, almost flat, portrait of the classic criticisms of biblical studies (e.g., textual criticism, literary criticism, historical criticism) that does not support a nuanced understanding of their results for the creation texts. *A little more significant is Lamoureux's understanding of Paul's typological argument in Romans 5. He struggles with the possibility that Paul's argument appears historical in nature. He states, *"As a consequence, Paul undoubtedly believed Adam was a historical person and that the events of Genesis 2-3 really happened. However, it must be emphasized that Paul's belief in the reality of Adam and the events in the Garden of Eden does not necessarily mean they are historical" (p. 175). *Thus, he is forced to wrestle with the implications of his argument as it confronts the semantics of the text. He may well have been influenced by Enns in how he tries to navigate this, but a difficult tension remains (Peter Enns, The Evolution of Adam: What the Bible Does and Doesn't Say about Human Origins [2012]). For Lamoureux, and Enns for that matter, it is difficult to advocate a framework-like typology which usually interprets historical figures in the context of history as, in this instance, functioning with a significant level of historical ignorance. *A deeper commitment to comparative investigations would also have enhanced Lamoureux's argument. He is certainly aware of non-Israelite texts and how they help us understand the concepts, conventions, and message of the biblical text, for he references them in his discussions of worldview and ancient conceptions of the universe. However, reading Genesis 1-2 in the shadow of texts such as the "Enuma Elish" and the "Memphite Theology" crystalizes the form and function of the genre as well as the Old Testament's theological emphases. *Nevertheless, overall Lamoureux gets far more right than wrong and this work is valuable. It makes potentially complicated concepts accessible and applies them to the very important debate about what "inerrant" means when describing the nature of scripture. *Reviewed by David B. Schreiner, Associate Dean and Associate Professor of Old Testament, Wesley Biblical Seminary, Ridgeland, MS 39157.
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Brink, H. J. B. "’n Retoriese benadering tot die Nuwe Testament." Verbum et Ecclesia 14, no. 2 (July 19, 1993): 146–62. http://dx.doi.org/10.4102/ve.v14i2.1063.
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A rhetorical approach to the New TestamentAlthough a rhetorical approach to the New Testament implies careful attention to certain stylistic features of the text, it also entails a greater awareness of the social dimensions of the interpretation of the Bible. Attention is given to the gradual resurgence of rhetorical studies. The relevance of rhetorical criticism for New Testament studies is also discussed.
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Prothro, James B. "Inspiration and Textual Preservation: A Catholic Essay on the Bible." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, no. 2 (February 18, 2021): 141–62. http://dx.doi.org/10.1177/1063851221993913.
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The doctrine of inspiration grounds Christian use and interpretation of Scripture, making this doctrine at once theoretical and practical. Many theoretical accounts, however, restrict the “inspired” status of biblical texts to a single text-form, which introduces problems for the practical use of Scripture in view of the texts’ historical multiformity. This article argues that such restrictions of inspiration are theologically problematic and unnecessary. Contextualizing inspiration within the divine revelatory economy, this article argues that the Spirit’s same goals and varied activities in the texts’ composition obtain also in their preservation, so that we can consider multiple forms of a text to be inspired while acknowledging that not all forms are inspired to equal ends in the history and life of the church. The article concludes with hermeneutical reflections affirming that we, today, can read the “word of the Lord” while also affirming the place of textual criticism in theological interpretation.
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Tabb Stewart, David. "LGBT/Queer Hermeneutics and the Hebrew Bible." Currents in Biblical Research 15, no. 3 (June 2017): 289–314. http://dx.doi.org/10.1177/1476993x16683331.
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LGBT and queer interpretive approaches have moved beyond the identitarian and apologetic stances of the 1970s–90s, when the first order of business was to respond to anti-gay voices and understand social location as an interpretive standpoint. The HIV/AIDS health crisis helped move some LGBT interpreters away from homosexuality as an object of study to placing themselves inside the text as subjects, lamenting with the Psalms or putting God in the dock like Job. Queer interpretation, anti-essentialist in spirit, moved away from identitarian concerns placing queer interpreters outside the text as interrogators. Queer biblical criticism resists heteronormativity as the default interpretive stance, but embraces the study of the body, gender performance, midrash-making and playfulness with biblical texts. The queer interpretive approach has begun to mature as it seeks intersections with minoritized criticisms, disability studies and the rising consciousness of intersex people, while criticizing itself as well.
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Human, D. J. "Teologie kroniek: Skrifverstaan en die Nuwe Hervorming1 Theology Chronicle: Understanding of Scripture and the “New Reformation”." Verbum et Ecclesia 24, no. 1 (October 15, 2003): 260–75. http://dx.doi.org/10.4102/ve.v24i1.314.
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During the last decade a group of South African theologians have stirred a part of the Afrikaans ecclesiastical community with statements and arguments on several faith issues, including the interpretation of the Bible. Adherents of the movement call themselves the New Reformation (“Nuwe Hervorming”). This theology chronicle is an attempt to touch on some hermeneutical challenges for understanding Scripture. To the Church the Bible is the norm and source of faith. Paradigm shifts have been caused by the Enlightenment and influenced the understanding of Scripture. Historical Criticism, for example, has brought multiple perspectives to the reading of biblical texts. More approaches to biblical understanding originated. For the ordinary Bible reader and believer these approaches sometimes seem to be confusing. This explanation is an attempt to create better understanding for Bible reading in our times. It concludes with a short assessment of the current role the New Reformation movement plays in the hermeneutical debate.
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KLINGBEIL, GERALD A. "Cultural Criticism and Biblical Hermeneutics: Definition, Origins, Benefits, and Challenges." Bulletin for Biblical Research 15, no. 2 (January 1, 2005): 261–77. http://dx.doi.org/10.2307/26423899.
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Abstract Over the past 30 years, methods of hermeneutics in the context of biblical studies have diversified impressively. Even for the specialist it is often challenging to stay up-to-date in the labyrinth of new methodologies and proposals for biblical interpretation. Over the past decade, cultural criticism has become an important critical tool and has gained significant recognition. In the present study I seek, first, to define this hermeneutical phenomenon and describe its origins in the larger context of humanities. This is followed, second, by a summary of the methods, hermeneutical presuppositions and applications of cultural criticism by some of its more important practitioners. Third, I seek to evaluate how evangelical scholarship has reacted to and interacted with cultural criticism. Finally, some of the possible challenges of and benefits to a Bible-based hermeneutic are presented, including its missiological repercussions.
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KLINGBEIL, GERALD A. "Cultural Criticism and Biblical Hermeneutics: Definition, Origins, Benefits, and Challenges." Bulletin for Biblical Research 15, no. 2 (January 1, 2005): 261–77. http://dx.doi.org/10.2307/bullbiblrese.15.2.0261.
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Abstract Over the past 30 years, methods of hermeneutics in the context of biblical studies have diversified impressively. Even for the specialist it is often challenging to stay up-to-date in the labyrinth of new methodologies and proposals for biblical interpretation. Over the past decade, cultural criticism has become an important critical tool and has gained significant recognition. In the present study I seek, first, to define this hermeneutical phenomenon and describe its origins in the larger context of humanities. This is followed, second, by a summary of the methods, hermeneutical presuppositions and applications of cultural criticism by some of its more important practitioners. Third, I seek to evaluate how evangelical scholarship has reacted to and interacted with cultural criticism. Finally, some of the possible challenges of and benefits to a Bible-based hermeneutic are presented, including its missiological repercussions.
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Fowl, Stephen. "Texts Don't have Ideologies." Biblical Interpretation 3, no. 1 (1995): 15–34. http://dx.doi.org/10.1163/156851595x00023.
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AbstractOver the past fifteen years "ideological criticism" of the Bible has grown to become an accepted practice within the academy. It has provided a site where feminists, Marxists, liberation theologians and other interested parties have been able to engage in discussion aimed largely at displaying the wide variety of competing interests operating in both the production and interpretation of the Bible. Unfortunately, it is common among ideological critics of the Bible to speak of biblical texts as having ideologies. The thrust of this article is to claim that this way of thinking confuses a wide range of issues concerning the relationships between texts and the social practices which both generated those texts and are sustained by interpretations of particular texts. This position is defended by an examination of the various ways in which the Abraham story was read from Genesis through Philo, Paul, and Justin Martyr.
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Kirby, John T. "The Rhetorical Situations of Revelation 1–3." New Testament Studies 34, no. 2 (April 1988): 197–207. http://dx.doi.org/10.1017/s0028688500019998.
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The publication of George Kennedy'sNew Testament Interpretation Through Rhetorical Criticismmarked the full realization of a growing trend in NT criticism, whereby scholars are beginning to look beyond the limitations of form- and source-criticism for another viable hermeneutical tool. Rhetorical criticism has its origins in the classical canons conceptualized and formulated by the principal rhetoricians of Greek and Roman antiquity, such as Aristotle and Quintilian. This methodology sprang from roots in the ancient world; rhetoric was ‘one of the constraints under which New Testament writers worked’. But it has a universality that transcends its own cultural boundaries, as well as an extraordinary practicality: ‘ … it does study a verbal reality, our text of the Bible, rather than the oral sources standing behind that text, the hypothetical stages of its composition, or the impersonal workings of social forces, and at its best it can reveal the power of those texts as unitary messages’’. Often, too, it is capable of slashing through exegetical Gordian knots that prove otherwise intractable. The ability of rhetorical criticism to evaluate even the more opaque or mystical portions of the NT is a measure of its effectiveness.
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HOLOVASCHENKO, Sergii. "Development of Theological-Apologetical Discourse in Biblical Studies at Kiev Theological Academy of the late XIX - early XX centuries." Theological Reflections: Eastern European Journal of Theology, no. 21 (February 9, 2022): 43–64. http://dx.doi.org/10.29357/2521-179x.2018.21.3.
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The article highlights the development of hermeneutical strategies for the analysis and refutation of rationalist “negative” biblical criticism, represented by the works of leading theologians - professors of the Kiev Theological Academy of the late XIX - early XX centuries. In the conditions of secularization, the decline of church authority, the spread of political radicalism, the need for apologetic understanding of the biblical heritage increased. A systematic analysis of the signs, approaches and methods of rationalism in biblical studies has been heuristicly valuable, in particular: criticism of panlogism, abstract schematics, empirically groundless extrapolations and generalizations. At the same time, Kyiv Biblical scholars criticized the insolvent apologetic techniques: the literalistic view of the inspiration, the absolute authority of the tradition, the excessive spiritualization in the perception of the biblical prophecy. Their main goal was to prove the authenticity and authenticity of the content of biblical books and the very biblical hystory. The methodological impulse for the biblical apologetics was the intensification of supranaturalism, providentialism, and soteriology in the reading and interpretation of the Bible - just as the Holy Scriptures of the Church. The apologetic motive was to determine both scientific bibliological studies, and school teaching and study of the Bible, and private and public Biblical reading for religious and moral instruction.
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Turalely, Edward Jakson, Olivia Joan Wairisal, and Fiktor Fadirsair. "Menggugat Eksklusivisme Umat Pilihan Allah: Tafsir Ideologi terhadap Ulangan 7: 1-11 dan Yohanes 14: 6 dalam Konteks Kemajemukan Masyarakat." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 4, no. 1 (July 28, 2022): 19–40. http://dx.doi.org/10.37429/arumbae.v4i1.719.
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Violence and conflict in the name of religion have increased in Indonesia, including Maluku. Social strife in Maluku provides evidence of the reality of an objectionable and properly managed society. Conflict in the name of religion has contributed to legitimization with bible texts, including Deuteronomy 7: 1-11 and John 14: 6. Therefore, this article is the result of re-interpretation utilizing ideological criticism of these biblical texts. Through the interpretation, the authors found that the exclusive narrative of Deuteronomy 7: 1-11 and John 14: 6 was influenced by the social, political, and economic situation. Thus, both texts need to be reinterpreted contextually regarding the plurality of Indonesian society. In the end, this article emphasizes that the concept of God's people cannot be interpreted exclusively but refers to all humankind universally.
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Martens, John W. "Are Enslaved Children Called to Come to Jesus? Freeborn and Enslaved Children in John Chrysostom’s On Vainglory." Biblical Interpretation 28, no. 5 (November 30, 2020): 584–607. http://dx.doi.org/10.1163/15685152-2805a004.
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Abstract John Chrysostom, circa 349–407 ce, wrote “On Vainglory, or The Right Way to Raise Children,” which purports to be about raising all Christian children. In fact, out of ninety chapters, only one deals with girls. Even more significant are the numerous overlooked children in the text, who are present but whose Christian education is never discussed because they are enslaved. This paper utilizes childist criticism to draw these enslaved children from hiddenness into plain sight. The paper is situated in the context of Jesus’ teaching about children because Chrysostom believes that the best way to raise children is by teaching them stories from the Bible, Hebrew Bible first, then New Testament, but instead of an openness to all children he discusses only freeborn, elite boys. Chrysostom’s treatise exposes the context of how few children in late antiquity could be shaped by biblical interpretation intended for all children. (147 words)
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Moberly, R. W. L. "Christ in All the Scriptures? The Challenge of Reading the Old Testament as Christian Scripture." Journal of Theological Interpretation 1, no. 1 (2007): 79–100. http://dx.doi.org/10.2307/26421379.
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Abstract The issue of responsible Christian reading of Israel's Scriptures as the OT is posed in relation to the characteristic modern historical-critical erosion of traditional Christian approaches informed by Luke 24:25–27. It is argued that many of the insights of modern historical criticism are sound and should be retained, despite widespread resistance or ignorance. Two case studies in support of this are (1) an examination of renewed attempts to understand Gen 3:15 as a protevangelium and (2) Michael Drosnin's Bible Code. However, an appreciation of the possibilities afforded by our contemporary "postmodern" situation enables us to see that historical criticism may sometimes need to take a more modest role in biblical interpretation; recognition of the many recontextualizations of the biblical text and the varying contexts, purposes, and perspectives of interpreters should change the shape of the interpretive debate. In this light, it is suggested that classic premodern Christian interpretation of the OT, as expounded by Henri de Lubac, can again become a real resource for understanding. Finally, a brief study of Isa 2 illustrates how a renewed approach to the OT in the light of Christ might look in practice.
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Moberly, R. W. L. "Christ in All the Scriptures? The Challenge of Reading the Old Testament as Christian Scripture." Journal of Theological Interpretation 1, no. 1 (2007): 79–100. http://dx.doi.org/10.2307/jtheointe.1.1.0079.
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Abstract The issue of responsible Christian reading of Israel's Scriptures as the OT is posed in relation to the characteristic modern historical-critical erosion of traditional Christian approaches informed by Luke 24:25–27. It is argued that many of the insights of modern historical criticism are sound and should be retained, despite widespread resistance or ignorance. Two case studies in support of this are (1) an examination of renewed attempts to understand Gen 3:15 as a protevangelium and (2) Michael Drosnin's Bible Code. However, an appreciation of the possibilities afforded by our contemporary "postmodern" situation enables us to see that historical criticism may sometimes need to take a more modest role in biblical interpretation; recognition of the many recontextualizations of the biblical text and the varying contexts, purposes, and perspectives of interpreters should change the shape of the interpretive debate. In this light, it is suggested that classic premodern Christian interpretation of the OT, as expounded by Henri de Lubac, can again become a real resource for understanding. Finally, a brief study of Isa 2 illustrates how a renewed approach to the OT in the light of Christ might look in practice.
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Karman, Yonky. "Joseph’s Food Politics as Life-Keeper of Many People: A Close Rereading of Genesis 47:13–26." Veritas: Jurnal Teologi dan Pelayanan 20, no. 2 (December 6, 2021): 161–73. http://dx.doi.org/10.36421/veritas.v20i2.481.
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The Septuagint reading predominantly influences the interpretation of Genesis 47:13-26 (primarily v. 21). Despite a positive portrayal of Joseph, he is also seen as Pharaoh’s accomplice to enslave the Egyptian people. This connection with slavery activities contradicts the traditional image of Joseph as the life-keeper of many people. Solution for the negative portrait of Joseph usually refers to the Masoretic Text, although it is not a reference to many modern Bible translations and commentaries. The Septuagint as a reference, in this case, is indeed difficult to reject. However, that does not mean that Joseph promotes the slavery of the Egyptian people throughout the land, but rather an ancient form of state capitalism. This article draws on textual criticism, word studies, form criticism, and agricultural knowledge background in the ancient Middle East. The contribution of this research is to show that, instead of enslaving, Joseph formulated an Egyptian food politics in the larger context of Joseph’s narrative reality as the life-keeper of many people.
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Muna, Moh Nailul. "The Method of Qur’anic Exegesis in Indonesian Modern Context: A Study of Hamka’s and Quraish Shihab’s Thoughts on Trinity." SUHUF 15, no. 1 (October 11, 2022): 63–81. http://dx.doi.org/10.22548/shf.v15i1.700.
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This paper aims to analyze the modern interpretation method in Indonesia when understanding verses closely related to a concept outside Islamic religion. One of them is Trinity conception criticized by Quran on (5:73-75). Indonesian interpreters explain this passage in a variety of ways and the those are viewed dogmatically; using the method of quoting the Quran and Hadith, the opinion of the Salaf and Mutakallimn scholars. Hamka and Quraish Shihab made a different offer. Hamka in al-Azhar's interpretation tends to read the Quranic criticism using the Bible. Meanwhile, Shihab uses logical reasoning in reading these verses. These two things become new markers of the development of modern Indonesian commentary regarding with objectively reading trinity conception rather than by dogmatic sense. The method used in this research is descriptive-analytical. The results obtained from the two objects of this study are that the methods used by Hamka and Quraish Shihab are intertextuality and reasoning. The two methods allow wider acceptance of the interpretation product, including to non-Muslims.
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Snyman, Gerrie F. "'Will It Happen Again?' Reflections On Reconciliation and Structural Contraception1." Religion and Theology 6, no. 3 (1999): 379–410. http://dx.doi.org/10.1163/157430199x00236.
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AbstractThe essay deals with the inability of churches and individuals to take the indispensable next step of radically recasting their reading practices of the Bible in a post-apartheid society. Failure to remodel the premises and practices of Bible interpretation results in a sense of betrayal. Although the theological justification for apartheid might be confessed as a sin, the reading practices of the Bible that allowed for a theological justification never changed. However, a confession regarding apartheid entails a critique of the values embedded in the stories of the Old Testament in particular. Once this is recognised, it will be easier to argue a case for a better dispensation for women in those churches in which they are excluded from church offices. The essay discusses the recent female uproar in the Gereformeerde Kerke of South Africa against gender discrimination in their structures of power. The essay also responds to the crisis of faith generated in the laity by some of the confessions. It is argued that the laity had no means of recognising the falseness of the previous ideologically inspired apartheid readings of the Bible, because the leadership of the churches never provided them with the tools of responsible criticism. The reading practices of the past acted as a protective sheath for the theological justification of apartheid. For the confessions of the churches to become meaningful at all, and not tainted by smacks of political opportunism, a call is made for a more critical approach to the values embedded in the Bible stories.
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Kynes, Will. "Beat Your Parodies into Swords, and Your Parodied Books into Spears: A New Paradigm for Parody in the Hebrew Bible." Biblical Interpretation 19, no. 3 (2011): 276–310. http://dx.doi.org/10.1163/156851511x576900.
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AbstractWhile previous works on parody in the Hebrew Bible have addressed the literary technique ad hoc in the service of the interpretation of specific texts, this article approaches the topic more broadly, attempting to understand the nature of the technique itself. Drawing on literary criticism, particularly the work of Linda Hutcheon, the commonly accepted definition of parody as a text which "ridicules" its "target" is questioned, and a broader definition of parody as "antithetical allusion," in which the earlier text may act as a "weapon" instead of a "target," and subversion and humor are only secondary features, is presented. This redefinition of the term grounds a new paradigm for parody that divides parody into four types: ridiculing, rejecting, respecting, and reaffirming. This paradigm is then applied to a series of exemplary parodies in the Hebrew Bible (Song 7:1-10, Psalm 29, Jonah, Job 7:17-18, Joel 4:10) that demonstrate the versatility of parody and the necessity of reading parodies in their wider context to determine their meaning.
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Morozova, Daria. "THE SEMITIC SCHOOL OF CHRISTIAN PATRISTICS." Educational Discourse: collection of scientific papers, no. 30(1) (February 26, 2021): 60–68. http://dx.doi.org/10.33930/ed.2019.5007.30(1)-6.
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The Jewish community of Antioch was not monolithic. Communities of different currents tended to gather separately. Apparently, some of them, having received the news of the coming of the Messiah from the apostles, became the first centers of Christianity in Antioch, providing the basis for the future theological school. Such Semitic features of Antiochian patristics as literalism, historicism, and a kind of mystical materialism provoked criticism from other schools. On the other hand, Aramaic-speaking Christians could rightly call the Hebrew-Aramaic Bible "our Scriptures." As heirs to Old Testament prophets and legislators, Syrian apologists addressed the "Greeks" in a paternal tone. Theophilus of Antioch and Theodore of Mopsuestia even show a direct dependence on the rabbinic tradition of interpretation.
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Langgut, Dafna. "Prestigious fruit trees in ancient Israel: first palynological evidence for growing Juglans regia and Citrus medica." Israel Journal of Plant Sciences 62, no. 1-2 (May 18, 2015): 98–110. http://dx.doi.org/10.1080/07929978.2014.950067.
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This article describes the earliest evidence for the growing of two prestigious fruit trees:Juglans regia(Persian walnut) andCitrus medica(citron) in ancient Israel. The study also tries to identify the origin of these trees as well as their influence on Jewish tradition and culture. The palynological information from the Southern Levant supports the hypothesis of the survival ofJ. regiaduring the Last Glacial period in some areas of Eurasia. Accumulating palynological information as well as archeobotanical evidence ofJ. regiaplant remains from northern Israel from ∼1800 years BCE suggests the beginning of horticulture of walnut in the Southern Levant. The growing of walnut within Israel probably started in the north, and nearly one millennium later, palynological evidence indicates thatJ. regiacultivation had spread also to the Judean Mountains. Walnut is mentioned only once in the Bible, in Song of Solomon (6:11). From the interpretation of this text as well other Jewish texts and the available palynological diagrams, it is clear that since the Persian period (fifth to fourth centuries BCE),J. regiawas well established in ancient Israel. Citron, although being one of the four species of the Jewish feast of Tabernacles (Sukkot), is not native to the flora of the Near East. The earliest archeobotanical evidence of the growing ofC. medicain Israel was recently discovered in a Royal Persian garden in Ramat Rahel near Jerusalem, dated to the fifth to fourth centuries BCE.C. medicaseems to have made its way to Ramat Rahel from India via Persia. From that point on, citron gradually penetrated the Jewish culture and tradition. The citron is not mentioned in the Bible, and the association between the citron and thePürî `ëc hädär(Leviticus 23:40), translated “fruit of the goodly tree,” was only made during the first century AD.
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Murlikiewicz, Daria. "Dwa apokryfy Różewicza w kontekście kilku wersów Księgi Jeremiasza." Prace Literackie 56 (June 29, 2017): 135–48. http://dx.doi.org/10.19195/0079-4767.56.10.
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Two apocrypha of Różewicz reading in context of afew verses of the Book of JeremiahThe article Two apocrypha of Różewicz reading in context of afew verses of the Book of Jeremiah discusses one of the key problems of the poetry of Tadeusz Różewicz — intertextuality. Additional context is created by Bible. Thanks to an analysis of texts we can show, that it is possible to reinterpret two poems of Różewicz because of two verses of the Book of Jeremiah, The discussion is based on the poem [reality…] from the Regio collection and Unknown letter from Conversation with the Prince collection. Through the thesis that this poem is arecord of apositive epiphany the article attempts to argue with the accepted in literary criticism interpretation of Ryszard Nycz, Monika Witosz and Katarzyna Sawicka.
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LEVINE, MICHAEL. "God Speak." Religious Studies 34, no. 1 (March 1998): 1–16. http://dx.doi.org/10.1017/s0034412597004162.
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Nicholas Wolterstorff has recently defended the acceptability of the belief that God speaks and examined various implications of such a belief. This paper examines several of his major hermeneutical and epistemological thesis. Among the issues discussed are the following (i) I examine Wolterstorff's claim to ‘honour’ the results of biblical criticism, and argue that excavative biblical scholarship challenges the plausibility of various crucial assumptions necessary for believing authorial-discourse interpretation of the Bible to be possible. (ii) I dispute his peculiar view that God's speech should not be included under the rubric of divine revelation. (iii) Contrary to Wolterstorff I claim that miracles would have to play an essential role in divine discourse. (iv) I critically examine and reject his claim that – in the case he describes – ‘we are entitled’ to believe God is speaking.
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Stanglin, Keith D. "The Rise and Fall of Biblical Perspicuity: Remonstrants and the Transition toward Modern Exegesis." Church History 83, no. 1 (March 2014): 38–59. http://dx.doi.org/10.1017/s0009640713001674.
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The purpose of this article is to examine the biblical exegesis of two seventeenth-century Dutch Remonstrant theologians, Simon Episcopius (1583–1643) and Étienne de Courcelles (1586–1659). Their hermeneutic was characterized by an emphasis on the perspicuity, or clarity, of scripture through the use of reason, combined with the marginalization of spiritual meanings in favor of the literal-grammatical sense alone. In both of these emphases, they went beyond their theological forebear, Jacob Arminius (1559–1609), and adumbrated the methods of later Enlightenment thinkers. The stress on perspicuity and authorial intention led to increasing fascination with text criticism, linguistic analysis, and historical contextualization, highly rarefied disciplines that became prerequisites for correct, scholarly biblical interpretation. This development also pushed the question of biblical fallibility closer to the center of the doctrine of scripture. As a consequence of the philological, scientific study of the Bible, biblical interpretation was relegated to the field of scholarship and doctrinal formulation to the church. The original ideal of biblical perspicuity resulted in biblical obscurity.
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Neuwirth, Angelika. "Qurʾānic Studies and Historical-Critical Philology." Philological Encounters 1, no. 1-4 (January 26, 2016): 31–60. http://dx.doi.org/10.1163/24519197-00000002.
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Qurʾānic scholarship in the west today tends to privilege historical queries, focusing on fragmented texts, their alleged subtexts, and the codex’s earliest venues of transmission. It usually abstains from attempts at making sense of the text as a literary artifact, let alone as an epistemic intervention into the reception of the Bible. Such concerns are left to philology which—if we follow Sheldon Pollock—is a tripartite venture: a query for “textual meaning,” an investigation into the text’s traditional understanding, i.e. its “contextual meaning,” and finally a re-thinking of one’s own scholarly preconceptions and responsibilities, the “philologist’s meaning.” Few topics are better suited to demonstrate the urgency of complementing historical with philological research than the Qurʾān’s controversial relation to the Bible. A fresh approach—updating the time-honored but somewhat fusty historical critical method—is required: a diachronic, yet contextual, and moreover holistic, reading of the Qurʾān. This paper will discuss texts that—featuring Muhammad and Moses respectively—reveal two major shifts in the relationship between the Qurʾān and Biblical tradition.Historical research should not be left alone: philology’s two assets, the contextual reading and moreover the researcher’s self-reflection, need to be admitted to the stage of Qurʾānic Studies. Christian interpretation of the Bible that, for historical and political reasons, has until now not taken the Qurʾān into account, could benefit substantially from the Qurʾān’s Biblical criticism, let alone its intrinsic challenge to rethink prevailing exclusivist positions.
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Collis, Karen. "Reading the Bible in the ‘Early Enlightenment’: Philosophy and the Ars Critica in Jean Le Clerc’s Early Theological Dialogues." Erudition and the Republic of Letters 1, no. 2 (March 4, 2016): 121–50. http://dx.doi.org/10.1163/24055069-00102001.
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Le Clerc’s Entretiens sur diverses matieres de theologie (1685) contained a response to the Cartesian theology of Nicolas Malebranche. This response focused on the dangers of deriving theological positions from philosophical systems. Le Clerc advocated for a separation between philosophy and theology, and so made the critique of Malebranche more generally applicable to all those who had mistakenly conflated the two. He criticised Church Fathers who had introduced philosophy into theology, as well as scholastics and Spinozists. Le Clerc was able to use this criticism of Malebranche as the basis of an attack on Augustinian theology owing to the latter's debts to Platonic thought. The dialogues tell us about Le Clerc’s conception of the relationship between reason, philosophy, and the interpretation of Scripture. They also illuminate other works of Le Clerc, which consider the same problem and which have not as yet been fully understood.
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Wainarisi, Yane Octavia Rismawati. "Menafsir Ulang Makna בּ֣וֹרְאֶ֔יךָ dalam Pengkotbah 12:1." Danum Pambelum: Jurnal Teologi Dan Musik Gereja 1, no. 1 (May 30, 2021): 1–20. http://dx.doi.org/10.54170/dp.v1i1.32.
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Biblical Hebrew actually composed with the consonant letter only. To get the original sound of Hebrew Bible, the Bible Editor use Nikud. This is cause one word with the same consonant in Hebrew can have many letters, sounds, and different meaning. This causes new problems in the translation and interpretation of the Bible, especially in finding the original meaning of the author of the Bible. Even so, the process of translating and interpreting the Bible can be approached in another way, namely by looking at the original context (sitz im leben) of the first reader or recipient of the original message (milieu). This phenomenon also occurs in Qohelet's writing which is the study of this paper. The word בּ֣וֹרְאֶ֔יךָ in the text of Ecclesiastes 12: 1 has the root בר which can have a variety of meanings when it is added to Nikud. While the time span from 3-2 BC century BC to the writing of Qohelet is quite far and errors in the gift of Nikud may lead to different interpretations. For this reason, a form criticism and cultural semiotics approach needs to be done to bridge this. This article is about Qohelet with the paradigm of human development that he aimed at young Jewish people at that time. Created with the approach of Cultural Semiotics and Form Criticism in the Old Testament with various book references as research aids.
Bahasa Ibrani Alkitab umumnya terdiri dari huruf-huruf konsonan saja. Untuk memperoleh bunyi yang sesuai dengan aslinya, tulisan Bahasa Ibrani dibantu dengan Nikud. Hal ini menyebabkan satu kata dengan konsonan yang sama dalam Bahasa Ibrani dapat memiliki berbagai tulisan, bunyi dan menghasilkan berbagai arti yang berbeda. Hal ini menyebabkan persoalan baru dalam proses penterjemahan dan penafsiran Alkitab terutama untuk dapat menemukan makna asli dari si pengarang Alkitab. Pun demikian, proses penterjemahan dan penafsiran Alkitab ini dapat didekati dengan cara lain yaitu dengan melihat konteks asli (sitz im leben) dari pembaca pertama atau penerima pesan aslinya (milieu). Fenomena ini juga yang terjadi dalam tulisan Qohelet yang menjadi kajian dari tulisan ini. Kata בּ֣וֹרְאֶ֔יךָ dalam teks Pengkhotbah 12:1 memiliki kata dasar בר dapat menimbulkan beragam arti jika sudah ditambahi dengan Nikud. Sementara rentang waktu dari abad ke 3-2 SM masa penulisan Qohelet cukup jauh dan kesalahan dalam pemberian Nikud bisa saja menimbulkan penafsiran yang berbeda. Untuk itu, pendekatan Kritik Bentuk dan Semiotik budaya perlu dilakukan untuk menjembatani hal ini. Artikel ini adalah tentang Qohelet dengan paradigma pembangunan manusia yang ia tujukan kepada anak-anak muda Yahudi masa itu. Dibuat dengan pendekatan Semiotik Budaya dan Kritik Bentuk dalam Perjanjian Lama dengan berbagai referensi buku sebagai alat bantu penelitian.
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Padilla, José David. "New Rhetoric and the Socio-Rhetorical Method: As a Modern Approach to Biblical Literary Criticism." Advances in Social Sciences Research Journal 7, no. 7 (July 19, 2020): 178–88. http://dx.doi.org/10.14738/assrj.77.8596.
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The new rhetoric studies the discursive practices present in a text and tries to understand them as a literary method to persuade a specific audience to accept a new law or change their behavior, assuming a worthy moral, philosophical or religious truth. The new rhetoric covers the literary or rhetorical analysis of discourse while analyzing the elements proper to the social and cultural milieu of its intended audience. The aid of the human sciences, especially cultural anthropology and the sociology of religion, is necessary to capture better the world the loci of the speaker and the audience of the text. The method, which combines social and anthropological analysis with the new rhetorical analysis, is called social rhetoric. The social rhetoric analysis aims to hit the socio-cultural context in which the texts were conceived, especially when the text does not give any clues of it. In Biblical interpretation, these two forms of literary analysis will help to understand the relationships existent between the author of a discourse and its readers (the intended audience). Such an approach will not only study the social history and social aspects where the books of the Bible were born, but will also see the rhetoric of the texts as an essential component of the text’s social, political, cultural, and ideological context. After all, the Word of God became flesh and dwelt in a particular culture, with a specific language and in a precise historical time.
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Shogimen, Takashi. "Ockham’s vision of the primitive Church." Studies in Church History 33 (1997): 163–75. http://dx.doi.org/10.1017/s0424208400013243.
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Gordon Leff once suggested that a distinctive feature of late medieval ecclesiology was ‘a new critical historical attitude to the church’. He argued that the recognition of a disparity between the apostolic and the contemporary Church is discernible equally in the thought of various thinkers such as Dante, Marsilius, and Wyclif, and in the popular movements of the Franciscan Spirituals and the Waldensians. One of the important characteristics in this new criticism was historical interpretation of the Bible. Concomitant with this, biblical studies had been experiencing a shift: Holy Scripture was no longer perceived as a mystified unity of divine words but as a record of historical events written by human authors. And yet, Holy Scripture had been considered by the most learned men in the medieval world to be ‘the most difficult text to describe accurately and adequately’. Among the historical critics of the Church, too, could perhaps arise a concern with biblical hermeneutics: what is the most appropriate way to recover the truly historical vision of the apostolic Church as found in Scripture?