On The Origin Of Christian Scripture
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On the Origin of Christian Scripture
The New Testament claims to be a collection of writings from eight authors. The manuscript tradition and the first provenance narratives place its publication in the middle of the second century, when many other books on Jesus and his first followers were circulating. Competing publications on Jesus communicate knowledge secretly passed on from generation to generation, transcending time and geographical boundaries. Like the Canonical Edition of the New Testament, they use first-century voices to address second-century concerns, such as whether the Creator of the world was the Father of Jesus, the role of women in congregations, the culture of producing and distributing books, and the authority of Jewish Scripture for Christians. The shared meta-narrative is the story of a divine messenger sent to earth to deliver the promise of eternal life to those who believe his message. The editorial narrative of the Canonical Edition names a certain Theophilus as the implied publisher who assembles the collection, organizes it in four volumes, and presents it to the public when Paul is in Rome and faces his day in court. Historically, the New Testament was published a century after Paul's death as an interpolated and enlarged revision of the Marcionite Edition, which combined one gospel book with several letters of Paul. It presented itself as a publication of autographs for an international Greek-speaking readership in Central Europe, North Africa, Asia Minor, and Greece. This perspective provides new answers to old exegetical questions like the genre of the Johannine corpus, the function of synoptic parallels, and the authorship of the letters of Paul.
Christian Scripture
Author: David S. Dockery
language: en
Publisher: Wipf and Stock Publishers
Release Date: 2004-08-13
An overview of the current controversy over the nature of Scripture. What a Christian believes about everything turns on what he believes about the Bible. Interprets Jesus' view of Scripture and Scripture's teaching about itself.
Reading Old Testament Narrative as Christian Scripture
Douglas Earl sets out a fresh perspective on understanding what is involved in reading Old Testament narrative as Christian Scripture. Earl considers various narratives as examples that model different interpretive challenges in the form of exegetical, ethical, historical, metaphysical, and theological difficulties. Using these examples, the significance of interpretive approaches focused on authorial intention, history of composition, canonical context, reception history, and reading context are considered in conjunction with spiritual, literary, structuralist, existential, historical-critical, and ethical-critical approaches. Christian interpretation of Scripture as Scripture is shown to be an inherently ad hoc task, understood as a rule-governed practice in Wittgenstein’s sense: an established goal-directed activity for which no method, hermeneutical principle, or critical perspective discovers ”meaning” or generates good interpretation. Good interpretation involves exploration of various construals of the “world of the text” using “hermeneutics of tradition” and “critique of ideology” (Ricoeur). The interpreter’s task is to discern faithful readings and develop their significance in a given intellectual or cultural context. The interpretation of Scripture and its appropriation is seen to involve wisdom in forming judgments on a case-by-case basis, learned through examples and experience, on what constitutes good interpretation and use. Earl shows how traditional hermeneutics and contemporary critical resources suggest that history, ethics, and theology can rarely be “read off” Old Testament narrative, but also how Christians can appropriate ethically and historically problematic books such as Joshua, faithfully adopt a “minimalist” approach to 1-2 Samuel, and embrace a Trinitarian reading of Genesis 1.