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Schawn Kellogg

Narrative Criticism - 4 views

Narrative Criticism is a modern critical approach to Biblical reading. It treats the text as a whole, rather than in parts such as is common in the more historical critical approaches of the 18th c...

narrative Criticism

started by Schawn Kellogg on 17 Feb 10 no follow-up yet
Schawn Kellogg

Mark as story: an introduction to ... - Google Books - 0 views

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    Views Mark as a story, not with an agenda of interpretation but to show how narrative criticism can illuminate a text
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

Schawn Kellogg

Biblical Interpretation: An ... - Google Books - 0 views

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    section on narrative criticsm. Good discussion on narrative world not being identical to the real world; implied author shaping story world by selecting (and excluding) events.
Michael Hemenway

How To Read Bible Stories - 10 views

Schawn, Perhaps you could save yourself some work by simply bookmarking these websites (e.g. worldcat), rather than starting a topic and including the website in your topic. If you just browse to...

narrative stories story-telling

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

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.
Aaron Pope

EBSCOhost: Prodigal son : an essay in literary criticism from a psychoanalytic perspec... - 0 views

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    An essay by Mary Ann Tolbert applying psychoanalytic criticism to the Biblical story of the Prodigal Son. Article is on EBSCO, so you will possibly need to sign in to my.iliff to view. PDF of Full Text available.
Schawn Kellogg

In the company of Jesus: characters ... - Google Books - 1 views

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    Great description of the evolution of narrative criticism as well as aspects of the narrative model.
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    includes section on elements of the narrative which is a great summary and useful on the way to understanding narratice criticism as a whole.
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.
Mary Price

Redaction Criticism - 22 views

Brenda, I like your words "we come away with a greater understanding of the text's message and an invitation to find our connection to it". I have not really thought about reading scripture this wa...

redaction

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

Schawn Kellogg

How to read Bible stories : an introduction to narrative criticism (Book, 1999) [WorldC... - 0 views

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    catchy illustrations for those entering thinking about narrative criticism. Written for general audience, not necessarily for academic audience. Makes good introductory use of beginning terms and graphics.
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.
Aaron Pope

My name is Legion: the story and ... - Google Books - 1 views

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    Gives a good history and summary of Psychological Biblical Criticism as well as an example of its application with its analysis of Legion.
Angie Steinhauer

Q: the earliest Gospel Source (book) - 0 views

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    Q, the earliest Gospel : an introduction to the original stories and sayings of Jesus / by Kloppenborg, John S., 1951- Westminster John Knox Press, c2008. Edition: 1st ed. Description: x, 170 p. : Illustration Details: ill. ; Dimensions: 22 cm. ISBN: 9780664232221 (pbk. : alk. paper) 0664232221 (pbk. : alk. paper) Contents: What is Q? -- Reconstructing a lost Gospel -- What a difference difference makes -- Q, Thomas, and James -- Appendix: The sayings Gospel Q in English.
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    This book discusses the use of a Q source for the New Testament. Although this is a debated source, it is widely known.
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