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Joe MacDonald

Queer Theory - 34 views

Sterling, I really appreciate your point of view and am grateful you are challenging us to examine these texts. You are not being adversarial at all; please continue to challenge our thinking. Mary

queer theory

Carlene Hill

Canonical Criticism - 31 views

I agree, Steve, which is why I asked the question about our understanding having a limit. I, too, believe we continue to learn through human-God interactions today. Martin Luther King Jr. is an exa...

canonical criticism

Joe MacDonald

Historical Criticism - 0 views

  • Historical criticism is the art of distinguishing the true from the false concerning facts of the past. It has for its object both the documents which have been handed down to us and the facts themselves. We may distinguish three kinds of historical sources: written documents, unwritten evidence; and tradition. As further means of reaching a knowledge of the facts there are three processes of indirect research, viz.: negative argument, conjecture, and a priori argument.
  • The critic must now make the best possible use of the written sources at his disposal, i. e. he must understand them well, which is not always an easy matter. His difficulty may arise from the obscurity of certain words, from their grammatical form, or from their grouping in the phrase he seeks to interpret. As to the sense of the individual words it is supremely important that the critic should be able to read the documents in the language in which they were written rather than in translations.
  • In general, whenever there is occasion to verify the exactness of a quotation made in support of a thesis, it is prudent to read the entire chapter whence it is taken, sometimes even to read the whole work. An individual testimony, isolated from all its surroundings in an author's work, seems often quite decisive, yet when we read the work itself our faith in the value of the argument based on such partial quotation is either very much shaken or else disappears entirely.
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  • What is now the value of a text rightly understood? Every historical statement or testimony naturally suggests two questions: Has the witness in question a proper knowledge of the fact concerning which he is called to testify? And if so, is he altogether sincere in his deposition? On an impartial answer to these questions depends the degree of confidence to be accorded to his testimony.
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    This is a Catholic work dated in 1908. One can see the negotiation of science and faith in the writing. While Kantian terms such as a priori and a sence of evaluating data, there is a space for accepting unquantified data as part of the author's definition of historical criticism.
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    I think that when we start to talk about what is authentic in the Bible versus what isn't authentic can lead us to call things "false" or untrue when in fact the stories may very well be true and authentic, just not in the modern way of what we deem as true. This is why I found Philip Davies commentary posted by Michael H. quite helpful because it talks about reading the Bible from the perspective of what the writer or scribe was trying to convey to his audience instead of reading from the perspective of trying to figure out for example, if hundreds of thousands of Hebrew people actually lived and survived in the desert for more than forty years.
Michael Hemenway

Cultural Memory and the Bible - 17 views

Sterling, you are absolutely right. cultural memory theory is indebted to oral tradition studies and this is how cultural memory initially came to be applied to the biblical text as a means of und...

memory cultural bible summary

suesaldin

WHEN THE TEXT IS THE PROBLEM: A POSTCOLONIAL APPROACH TO BIBLICAL PEDAGOGY - 0 views

  • Postcolonial biblical critics use a multilayered biblical hermeneutic, one that emphasizes "the demythologization of the biblical authority, the demystification of the use of the Bible, and the construction of new models of interpretation of the Bible" (Kwok 1995, 30). Fernando Segovia, a postcolonial New Testament scholar, for example, argues that there are three different and equally important worlds that readers of the Bible should investigate and analyze: the world of the text, the world of modernity, and the world of today (Segovia 2002, 119-132).
  • Questions about culture, ideology, and power are sine qua non (quibus, really) for understanding the text.
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    Examines postcolonial Biblical criticism as it applies to teaching the Bible. Provides a succinct overview of this approach to reading the Bible. Includes an analysis of the story of Hagar and Sarah that examines the sociopolitical context of the writer, traditional modern interpretations and concludes that Hagar and Sarah are examples of courageous, marginalized women in a patriarchal society who are able to maintain their dignity. Contrasts this reading with a feminist interpretation.
suesaldin

Psychoanalytic Criticism - 28 views

Thanks, Aaron. You've hit on a lively topic in psychology - nature versus nurture. I agree that physiologically our human brain structure has been stable for an extraordinarily long time. I thin...

Psychoanalytic Criticism

Joe MacDonald

Biblical Research Institute - Historical Criticism - 0 views

  • The historical-critical method assumes the autonomy of the human scientist from the Bible as the word of God. It assumes that one must start with the secular world as a norm for determining meaning and for deciding what has happened in the past.
    • Joe MacDonald
       
      Good definition, but there must be some component of the scientific process to be complete.
  • The science of historical criticism is a new method based upon a secular understanding of history. In its basic intent it therefore differs radically from biblical studies which arose out of the Reformation. The Reformation assumed that the content and production of Scripture resulted by the will of God rather than the will of man, and that, although the prophet himself operated within a historical situation and within a particular language, culture, and thought form, that he was nonetheless guided by the Holy Spirit in such a way that the result was the Word of God.
  • The historical-critical method has been under development since the age of the enlightenment. It was popularized for biblical studies by Ernst Troeltsch at the end of the nineteenth century. He enunciated three basic principles to guide the historian: (1) the principle of criticism or methodological doubt indicates that all knowledge relies upon the judgment of historical science and receives a status or probability, (2) the principle of analogy indicates that present experience is the criteria of probability for that which took place in the past—all events are in principle similar, (3) the principle of correlation indicates that events are so interrelated that a change in one phenomenon necessitates a change in its causes and effects
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    Review of Historical Criticism in 1981. While it is very informative, the article leaves the historical criticsim within the hands of the critic.
Joe MacDonald

Reader-response Criticsm - 24 views

This approach is in direct contrast to the approach which I studied. I enjoy this approach much better, because there is room for theological interpretation. In historical criticism that is not t...

Reader-response

suesaldin

John and Postcolonialism: Travel, Space and Power - 0 views

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    "An exciting collection of essays connecting postcolonialism and the Gospel of John, written by a group of international scholars, both established and new, from Hispanic, African, Jewish, Chinese, Korean and African-American backgrounds. It explores important topics such as the appropriation of John in settler communities of the United States and Canada, and the use of John in the colonization of Africa, Asia, Latin America and New Zealand." Although there are numerous readings of the text, the focus on a single Gospel will perhaps illuminate themes and concepts more easily than a collection of essays that use multiple texts.
Joe MacDonald

Jesus Crisis: The Inroads of Historical Criticism into Evangelical Scholarship, The | T... - 0 views

  • The book begins by tracing the various sub-disciplines of historical criticism and the effects of using them on hermeneutics, apologetics, and preaching. It then examines the impact of Bacon, Hobbes, Spinoza, deism, Hume, Kant, Schleiermacher, Hegel, Darwin, and Kierkegaard on the philosophical foundation of the historical-critical method and its users. A chapter by Robert Yarbrough, a colleague of several of the criticized scholars, treats Eta Linnemann, her contributions to scholarship, and her view of the (lack of a) a synoptic problem.
  • Chap. 2 examines the philosophical history of the development of the historical critical disciplines. The editors carefully show the dependence of these disciplines on anti-supernatural, rationalist philosophies of the Enlightenment. These philosophies resulted in a division between faith and reason. This division continues to this day, dividing the Jesus of history from the Christ of the worship and faith of the early church and providing the underlying philosophical foundation for historical criticism.
  • The chapter on the effect of historical criticism on preaching is the weakest in the book, focusing on the importance of proper hermeneutics rather than on preaching.
Aaron Pope

Feminist Biblical Criticism - 9 views

I too, like Schawn, had limited to no experience with Feminism and Feminist Scholarship before I came to Iliff. In fact, the only exposure I had was in an Introductory Theology Class where we were ...

Feminist

Joe MacDonald

What is Historical Criticism? « Messianic Jewish Musings - 1 views

  • Alan Cooper spoke basically to say that for Jewish readers it is not difficult to uphold historical critical views of the text at the same time as upholding Torah as sacred authority.
  • Peter Machinist defined historical criticism as reading the Bible from its human side and seeing it as rooted in historical realities.
  • Francis Watson
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  • Francis Watson of Durham University gave a provocative lecture. He said we should abandon the term historical criticism altogether for the following reasons: (1) Biblical scholars are not historians and should not imply that we are. (2) Historical criticism is not a neutral characterization. In its origin the term referred to textual criticism, which is about restoring texts. Historical criticism, by contrast, has been about doubting them. The historical critical movement has had an agenda to criticize, in the harsh sense, other views of the Bible. (3) Historical criticism has claimed that its methods are objective, neutral, and not about dogma. This has been shown to be a farce. (4) The real issue has been modernity and rationalism versus tradition. (5) Historical approaches to a text are far from the totality of the work we do. Much Biblical scholarship is not historical but interpretive. (6) The distance historical critics claim to put between themselves and the text is illusory. (7) Therefore, we should talk about biblical studies or scholarship and make the term historical criticism defunct.
  • Historical criticism, simply put, is the idea of studying the Biblical texts scientifically, which has led to dissecting the Bible into many alleged source texts.
  • First, it is important to know that historical criticism has fallen on increasing disfavor. The whole project is so rationalist and assumes the possibility of so much knowledge and the superiority of the modern over pre-modern cultures, that in this post-modern age, the enterprise is looking more and more imperialistic.
  • Legaspi traced the history of historical criticism and its move from seeing the Bible as scripture to seeing the Bible as simply a text.
  • One step in this journey was the Reformation, in which there arose a question for the first time about which version of the Bible and which selection of Bible books was valid.
  • The death of scripture in the West was solidified in 18th century German universities.
  • H-C was successful for a time, quite a long time in fact. My point was simply that it is no longer in a position to function as it once did. I don’t believe it is in an epistemological position inferior to that of confessional modes, i.e. regarding objectivity or tradition. But I believe that the discourse that it has framed is not a promising one for actual religious communities functioning now, in a post-Christian–not simply post-confessional–society.
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    This is a very nice summary of several SBL papers addressing the issue of historical criticism. Several different views are expressed in a very well framed and concise manner.
Joe MacDonald

Historical criticism - 0 views

  • The approach to the text of Sacred Scripture known as historical criticism began as far back as 1678, when Richard Simon, a Catholic priest, published a "critical history" of the Old Testament (placed on the Index of Prohibited Books in 1682).
  • This critical approach was taken up and fostered throughout the eighteenth and nineteenth centuries by liberal Protestant exegetes. In the late nineteenth century the assumption was firmly in place among these liberal scholars that the early chapters of the Book of Genesis were little more than a concatenation of myths and legends, and the search was under way for the history behind the fiction.
  • The historical critics eventually won the long and at times bitter fight for the ear of the hierarchy over the contested Replies of the Pontifical Biblical Commission, and the reason for this victory seems to have been a tactical error in the approach of the traditional Catholic exegetes who opposed them. Many of these traditional exegetes were able scholars, but they pitched their arguments against the historical critics more in terms of the questionable orthodoxy of the presuppositions and logical results of the form-critical method than by analyzing in detail and refuting the technical procedures of the method itself.
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    This article introduces historical criticism in the perspective of Catholic exegetical approaches from Richard Simons in the 17th century to the present.
suesaldin

Postcolonial biblical criticism in South Africa: Some mind and road mapping - 0 views

  • Postcolonial biblical criticism can best be described as a variety of hermeneutical approaches characterised by their political nature and ideological agenda, and whose textual politics ultimately concerns both a hermeneutic of suspicion and hermeneutic of retrieval or restoration. It interacts with colonial history and its aftermath(s), which concerns both a history of repression and of repudiation, but it also deals with exposé and with restoration and transformation.
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    This article looks fascinating to me for several reasons. First, it focuses on South Africa where historically a huge percentage of the population was marginalized. Second, the church was instrumental in bringing an end to apartheid. Finally, it highlights one of the critiques of postcolonial Biblical interpretation, the lack of political action because of the focus on textual politics. New Testament.
suesaldin

Sugirtharajah: Postcolonial Criticism and Biblical Interpretat - Oxford University Press - 0 views

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    "In this stimulating study, R. S. Sugirtharajah explores the implications of postcolonial criticism for biblical studies. He provides a comprehensive overview of the origins, definitions, and procedures of postcolonial criticism, followed by a discussion of the significance of postcolonial criticism in biblical interpretation. He reveals how postcolonial criticism can offer an alternative perspective to our understanding of the Bible, and how, when the Bible has been deployed as a Western cultural icon, it has come to be questioned in new ways. " This book provides an overview of postcolonial Biblical criticism from a leading scholar - may be heavy going but is recommended for interested lay readers.
Sterling Field

Theory of Deconstruction - 0 views

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    Right off of Wikipedia: Theory Derrida began speaking and writing publicly at a time when the French intellectual scene was experiencing an increasing rift between what could broadly be called "phenomenological" and "structural" approaches to understanding individual and collective life. For those with a more phenomenological bent the goal was to understand experience by comprehending and describing its genesis, the process of its emergence from an origin or event. For the structuralists, this was precisely the false problem, and the "depth" of experience could in fact only be an effect of structures which are not themselves experiential. It is in this context that in 1959 Derrida asks the question: Must not structure have a genesis, and must not the origin, the point of genesis, be already structured, in order to be the genesis of something?[3] In other words, every structural or "synchronic" phenomenon has a history, and the structure cannot be understood without understanding its genesis.[4] At the same time, in order that there be movement, or potential, the origin cannot be some pure unity or simplicity, but must already be articulated-complex-such that from it a "diachronic" process can emerge. This originary complexity must not be understood as an original positing, but more like a default of origin, which Derrida refers to as iterability, inscription, or textuality.[5] It is this thought of originary complexity, rather than original purity, which destabilises the thought of both genesis and structure, that sets Derrida's work in motion, and from which derive all of its terms, including deconstruction.[6] Derrida's method consisted in demonstrating all the forms and varieties of this originary complexity, and their multiple consequences in many fields. His way of achieving this was by conducting thorough, careful, sensitive, and yet transformational readings of philosophical and literary texts, with an ear to what in those texts runs counter
Michael Hemenway

Remembering Abraham: culture, memory ... - Google Books - 1 views

    • Michael Hemenway
       
      p. 6 offers a nice short description of Hendel's view of history in the Hebrew Bible - "more a midrash on the times than the times themselves" (6)
    • Michael Hemenway
       
      "shared memory of a collective past" (8) - remembering the Exodus story became a central site of cultural memory and identity for the people of Israel and remains so today.
    • Michael Hemenway
       
      genealogies are often sites of cultural memory that are loaded with identity markers. If we read genealogies in light of cultural memory, we might get a better sense of the selectivity of the list and the agenda at work in composing it.
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    • Michael Hemenway
       
      p. 100 has a nice discussion of Hendel's understanding of cultural/collective memory and its relationship to myth and history.
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    Another good resource for exploring the role of memory in biblical history.
suesaldin

Voices from the Margin: Interpreting the Bible in the Third World: R. S. Sugirtharajah:... - 0 views

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    "Professional scholars and ordinary people contribute to this book, which is written from the perspective of those in the Third World. Writing from an experience of injustice and oppression, hunger and exploitation, they explore issues of racism and sexism, class struggle and religious triumphalism." Although not explicitly focused on postcolonial criticism, I think the voices of lay people might bring some issues that postcolonial criticism addresses into sharper focus and provide a sense of what this approach to reading the text means in real lives. I have included a review of this book in the bibliography.
Angie Steinhauer

Q - 0 views

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    The German researchers who pioneered in this work called this lost document "Quelle" which means "source". This is usually abbreviated as "Q." The Gospel of Q remains a hypothetical document. No intact copy has ever been found. No reference to the document in early Christian writings has survived. Its existence is inferred from an analysis of the text of Matthew and Luke. Much of the content of Matthew and Luke were derived from the Gospel of Mark. But there were also many passages which appear to have come from Q. Many theologians and religious historians believe that Q's text can be reconstructed by analyzing passages that Matthew and Luke have in common. If the Gospel of Q exists, it might best be regarded as a reconstructed Gospel. Many believe that it was written much earlier than the four canonical gospels in the Christian Scriptures (New Testament): Mark, Matthew, Luke and John. It may have been the first of the 40 or so Gospels that were written and used by the early Christian movements. The Gospel of Q is different from the canonical gospels in that it does not extensively describe events in the life of Jesus. Rather, it is largely a collection of sayings -- similar to the Gospel of Thomas.
Michael Hemenway

The dissemination of the centre - University of Copenhagen - 0 views

  • The Old Testament was created in periods of globalization, in the Persian and the Hellenistic-Roman period. The writings is a piece of memory work meant for creation of national or local identity and particularity in a global world, in the 1st millennium b.c.e. In a globalized world, counter-activity is always present, which focuses on the local, small tradition, the particular narrative, which creates its own way of coherence. The notion of "cultural memory" is used both in the humanities and in social science. Cultural memory appears as overwriting (palimpsests) and re-use of material artifacts, such as buildings, monuments, and texts, and of ritual practice. Memorization can be conscious or unconscious, incorporated in the body, and become visible material culture and monuments. The notion of landscape plays a crucial role in memory work, representing a special challenge in the project. People are never alone, but always relate to place, education, nation, family, religious and political groups, and so on. These collectives are the frames that direct people's comprehension of reality. This is the human context from which one also should look upon  memory and remembrance.
    • Michael Hemenway
       
      This paragraph highlights the essential relationship between memory, identity and social location. The Bible is merely one site of cultural memory in antiquity.
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