Christian Interpretation Research Articles

Muž jako hlava rodiny. Biblicko-teologická studie k Ef 5,21–6,9; Kol 3,18–4,1

The text is dealing with the so called household (status) codes (Haustafeln) especially in the Letters to Colossians and Ephesians. Both texts, parts of a more voluminous parenesis for the community of the church, are based on a scheme typical for that period of relations between man and woman, parents and children, and lords and slaves in a household. The Christian interpretation of that scheme in the Letters to Colossians and Ephesians brings a significant innovation, because it is based on a new understanding of man as renovated in Christ. Although the patriarchal order is maintained, still these relations are seen in a new way in which the decisive role is played by pointing to Jesus Christ and his relation to the church. In the Letter to Ephesians first of all the relation between man and women is elaborated and their unity is stressed. The example and at the same time the place of realisation of their relation is the relation between Christ and the church. This relation full of love, obedience and selfsacrifice from both sides ought to fill and represent the Christian marriage. The Letter to Colossians deals with the relation between the lords and the slaves. This relation is again made relative by pointing to Christ. A.significant moment is stressing the dignity of human work, because it is – irrespective of human evaluation – service to Christ himself. Also the relation between parents and children is seen as a partnership with duties from both sides. Beyond that, the letter to Ephesians stresses the duty of parents to educate in faith, to pass the values of life. These texts, though they are often understood as sanctification of patriarchal structures, in reality want to lead to responsible and effective family life in which everyone has his or her role and responsibility. This is the lasting message of these texts irrespective of the momentary social structures which are passing.

Maria as anti-tipe van die verbondsark in Lukas 1:39–56: ’n Uitdaging tot Protestantse herbesinning van die Marialogie

Mary as anti-type of the ark of the Covenant in Luke 1:39–56: A challenge to Protestant reconsideration of Mariology. In this article, an attempt is made to indicate, that a typological reading of Luke 1:39–56 suggests that Mary should be understood as an anti-type of the Ark of the Covenant by the reader. It accordingly forces Protestants to reconsider the Mariology. After considering the historical and theological significance of the Ark of the Covenant in the Old Testament canon, the phenomenon of typology and the role of the reader, as well as text interpretation in Judaism and early Christianity, came under scrutiny. A look at the Protoevangelium of James followed and confirmed the possibility of a different reading of Mary in Luke. Luke 1:39–56 was then examined. By way of this examination, it is indicated that when Luke 1:39–56 is read in conjunction with 2 Samuel 6:1–13, 1 Chronicles 15:28, 16:4 and 2 Chronicles 5:13, Mary clearly emerges from the paint as an anti-type of the Ark of the Covenant. This conclusion, which is also visible in some fathers of the church, is then tested against the eschatology found in the New Testament. Finally, the implications of this insight and the challenge it poses to the relationship between Protestantism and Roman Catholicism are highlighted.

Matthew S. Goldstone. The Dangerous Duty of Rebuke: Leviticus 19:17 in Early Jewish and Christian Interpretation. Supplements to the Journal for the Study of Judaism 185

No abstract is available.

Gerald O'Collins, Inspiration: Towards a Christian Interpretation of Biblical Inspiration (Oxford: OUP, 2018), pp. ix + 222. £25.00.

Gerald O'Collins, Inspiration: Towards a Christian Interpretation of Biblical Inspiration (Oxford: OUP, 2018), pp. ix + 222. £25.00.

Apontamentos sobre a organização do criacionismo e do intelligent design nos EUA e no Brasil

O crescimento das instituições religiosas, especialmente as de denominação cristã no Brasil e no mundo tem contribuído para a disseminação das interpretações religiosas sobre a origem do mundo e os fenômenos naturais e sociais. Nesse contexto a ciência como instrumento de compreensão do mundo perde espaço para as revelações míticas, presentes nas escrituras bíblicas. O criacionismo, como a principal interpretação cristã para a explicação sobre a origem do mundo tem se revigorado na disputa de terreno com a ciência, ao questionar as descobertas científicas, inspiradas na teoria da evolução biológica, eixo norteador das ciências naturais, apresentando alternativas pseudocientíficas para a compreensão da complexa organização do mundo natural. Nesse artigo são apresentados alguns apontamentos sobre a organização do criacionismo e do Intelligent Design nos EUA, berço de sua constituição, e no Brasil, cuja disseminação tem ocupado várias instituições da república.

Fable and Fact: Judging the Language of Scripture (Judges 9:8–15) from Antiquity to Modernity

AbstractIn the movement of scriptural interpretation from antiquity to the modern period, critical attention in the Christian world recurrently turns to a provocative passage in the book of Judges. The passage (Judg 9:8–15) is a story about talking trees, a tale that is repeatedly called a “fable” (fabula) by Christian interpreters. In seeking from varying perspectives to explain the role of a fabulous dialogue in the discourse of truth, such interpreters suggest pressing issues in the assessment of figurative language. These issues include the controversial concept of the “literal” sense of Scripture; its potential relation to a “literary” sense of the text; the broader relation between scriptural and literary texts in general; and finally the complex interplay between factual and fabulous modes of expression.In this expansive movement a decisive turning point is the late-medieval period. During this period commentary on the fundamental test case in Judges displays revealing changes in critical orientation. To assess those changes, it is important to investigate a broad range of interacting developments in exegesis, semiotics, homiletics, rhetoric, and poetic theory. The implications of this formative activity eventually extend far beyond the Middle Ages to the modern period. In the end, what is involved in the historic encounter with the passage in Judges is far more than the interpretation of a story. It is the intricate intersection of fable and fact in the changing poetics of Scripture itself—and beyond Scripture, in the intriguing poetics of imaginative language at large.

‘By fire and sword’: early English critiques of Islam and Judaism as ‘impostures’ or political and ‘unfree’ religions

ABSTRACT Contemporary critiques of Islam and Judaism as political religions have a genealogical connection with older Protestant arguments that religion ought to remain apolitical. At the end of the seventeenth century in England, drawing on older polemics against Muhammad, the theologian Humphrey Prideaux argued that Islam, like Roman Catholicism, was an ‘imposture’ because it failed to maintain a distinction between religion and politics. The true Gospel introduced a separation between these domains but was misunderstood by the Jews, who expected the Messiah to restore them to national sovereignty. By recovering the role such arguments played in the development of ideas of religious freedom, Yelle’s aim is to show that secularism is not non-religious nor religiously neutral, but a doctrine that has privileged certain interpretations of Christianity in the context of interreligious debates.

“O Love, in (Your) Delights”

The interpretation of the Song of Songs has a long history. The traditional Jewish and early Christian interpreters apply the allegory method to find a “spiritual” meaning. For example, they try to understand the Groom as the Lord and the Bride as Israel. Furthermore, early Christian tradition interprets the Groom as Jesus and the Bride as the Church. Nevertheless, in this article, we try to read the Song of Songs in other perspective by understanding it in the light of Ancient Near East (ANE)’s background. We will focus on the exegesisand general analysis on Song 7:7-10a. This passage is a part of a big section of Song 6:4-7:11 (“New Songs of the Beloved Man”). Song 7:7-10a is an admiration-movement. We try to propose a new general structure of Song 7:7-10a and its meaning in the light of ANE’s background on royal ideology, temple, wisdom, promised land and love traditions.

Midrashic Traditions, Literary Editing, and Polemics in Midrash Tehillim 22: Between Judaism and Christianity

Abstract In this article I demonstrate how a careful reading of the text of Midrash Tehillim 22 reveals a clear distinction between its different developmental layers. While we do find the identification of particular verses with Esther in the early stages of the midrash’s development, there is no reason to assume that this identification was rooted in an anti-Christian polemic. On the other hand, in the later layers of the midrash, we find clear echoes of the systematic creation of a continuous exegesis that focuses on identifying the entire Psalm with Esther. The background for this trend was a polemical confrontation with the Christian interpretation which viewed the Psalm as a prefiguration for Jesus’s crucifixion. The midrash also serves as a Jewish counter to the Christian liturgy created in the wake of the Christological reading.

A Case for Soul in the Desert Fathers According to Hillman’s Interpretation of Psyche in his Work A Blue Fire

A Case for Soul in the Desert Fathers According to Hillman’s Interpretation of Psyche in his Work A Blue Fire Nathan Garcia (bio) The psychologist James Hillman saw himself as a fierce advocate for the soul. His prolific career advanced the understanding that psychotherapy return to its mytho-poetic roots. Concomitant to these efforts was an unmitigated and even hostile critique of religion. According to Hillman, organized religion is either unconcerned or inimically set against the psyche’s expression of its soulful elements. This anti-religious sentiment is supported by various aspects of Hillman’s thought. However, Hillman did not fully appreciate the versatility of religion or its abilities to be soulful.1 Specifically, the Christian faith has historically expressed itself in a variety of ways which intersect with Hillman’s expressions of psyche, or soul. I argue that the lifestyle and teachings of the ancient desert fathers demonstrate a clear precedent of soulful expression from the Christian tradition that is aligned with Hillman’s own thinking. I will evaluate four elements of Hillman’s philosophy of psyche and demonstrate why each aspect is critical of religious appropriation. Subsequently, I will describe central features of the life and philosophy of the ancient desert fathers to attest that they indeed reached into the inner workings of the soul, according to Hillman’s philosophy. The work set out in this paper draws its importance based on Hillman’s school of psychology, known as archetypal psychology. Hillman’s school represents a burgeoning spiritual philosophy that is intellectually at odds with religion and the Christian faith. If it can be established that principles of Hillman’s school significantly overlap with an important part of the history of the Christian church than perhaps it can facilitate a communication between both traditions. I believe Christian spirituality would be substantialy emboldened by the potency and depth offered by Hillman’s thought. His work could bring to the theological discussion a richness of concepts otherwise absent. The concepts, such as archetypes, personality, depression, and the imaginal open new vistas for a Christian and archetypal conversation in the field of Christian spirituality to acknowledge the spiritual wealth in Hillman’s thought and begin to seriously examine Hillman’s numerous insights for living a contemporary life of soul. [End Page 149] A PREFACE FOR SPECIFICATIONS This paper will draw from the philosophy of James Hillman. Though philosophy may be a misnomer for Hillman’s thought,2 it is the best description given his treatment on comprehensive topics and his reexamination of intellectual assumptions. His philosophy, especially as it relates to his ideas of psyche, is best adumbrated in his work A Blue Fire.3 This work attempts to bring into focus connections between Hillman’s commentary on a variety of issues. In fact, it is outlined in such a way that is conducive to a philosophical program, namely, it begins with his most fundamental ideas and proceeds to build upon them a larger, cohesive body of thought composed of increasingly specific subjects. Hence, to have a good understanding of Hillman’s philosophy I will draw primarily from this work. Secondly, Hillman tends to treat organized religion with broad brush-strokes. He will frequently move back and forth between a critique of “spiritual disciplines” and specific arguments against Christian dogma. For the purposes of this paper, I will respond to his religious critiques by drawing from the Christian tradition exclusively. Hillman himself does this in practice as well. He almost exclusively levels his arguments against Christianity and derides its influence in the field of psychology. Thirdly, I will be discussing the desert fathers in the Christian tradition. This movement is an ancient, centuries-long movement located primarily in Egypt. It is important to note that much of the material I utilize will reference the great literary work to come out of this movement, the Apophthegmata Patrum. Translated as Sayings of the Fathers (hereafter referred to simply as Sayings), this collection gives a detailed and insightful look into the life and practices of the desert fathers. This movement represents an important historical age for Christianity and demonstrates a uniquely lived interpretation of Christianity. Moreover, I will also refer to the...

The Concept of Religion of the Future according to the Esoteric Community of Wisła in the Interwar Period

The purpose of the article is to present the idea of a religion of the future as conceived by the esoteric community of Wisła in Cieszyn Silesia during the interwar period. Esoteric interpretations of Christianity formed its basis, inspired mainly by the Polish romantic tradition connected with Bible reading, as well as the esoteric and spiritual ideas that were popular at that time, originating from Theosophy and spiritism. An important role in this context was played by considerations on the salvational mission of Christ, albeit presented in a perennialist and Gnostic manner. The esoteric spirituality from Wisła of the interwar period later paved the way for a modern alternative spirituality in Poland.

Scripture Re-envisioned: Christophanic Exegesis and the Making of a Christian Bible by Bogdan Gabriel Bucur

Reviewed by: Scripture Re-envisioned: Christophanic Exegesis and the Making of a Christian Bible by Bogdan Gabriel Bucur Corine B. Milad Bogdan Gabriel Bucur Scripture Re-envisioned: Christophanic Exegesis and the Making of a Christian Bible The Bible in Ancient Christianity 13 Leiden: Brill, 2019 Pp. xiv + 332. $179.00. In this indispensable addition to the growing field of patristic exegesis, Bogdan Bucur argues that contemporary terminology for early Christian interpretation fails to account for a dominant and widespread approach to the handling of theophanic narratives in the Old Testament that has profound ramifications for our understanding of patristic use of Scripture. Scripture Re-envisioned: Christophanic Exegesis and the Making of a Christian Bible traces the reception history of Old Testament theophanies, showing how the earliest Christians provided a literal christological interpretation of theophanies; that is to say, they read these theophanic narratives as appearances of the Logos-to-be-incarnate. Bucur shows that such interpretation did not result from contrived exegetical fancy footwork; rather, this interpretation flowed necessarily from the theological presupposition [End Page 337] that Israel’s kyrios was the “Lord Jesus,” and Bucur traces this “YHWH Chris-tology” within the New Testament writings themselves. Bucur considers the reception history of eight OT theophanies: the theophany at Mamre (Gen 18); the burning bush theophany (Exod 3); the Tabor theophany considered in light of the Sinai theophany (Matt 17 and Exod 33); the call to “worship at his footstool” as an injunction to venerate the cross (Ps 98/99.5 and Ps 131/132.7); the prophetic vision of Isaiah (Isa 6); the vision of Habakkuk interpreted in light of the throne-theophanies of Isaiah and Ezekiel (Hab 3.2 LXX); Daniel’s vision of the Son of Man and the Ancient of Days (Dan 7); and lastly, the theophany of the three young men in the fiery furnace (Dan 3). Bucur illustrates how early Christians read these various narratives predominantly as manifestations of the Logos-to-be-incarnate. Representative in this respect is Irenaeus’s straightforward identification of ὁ ὤν (Exod 3.14; cf. Rev 1.8) in the burning bush theophany with “the Son Jesus Christ our Lord” (Irenaeus, Haer. 3.6.2). Bucur demonstrates the ubiquity of this “YHWH Christology” not only within exegetical commentaries but also, indeed more importantly, within liturgy, hymnography, and iconography. These literal christological interpretations of theophanies gradually gave way to symbolic Trinitarian interpretations. Augustine’s interpretation of the burning bush narrative, for example, identifies the theophanic appearances not with Christ, but with a created manifestation (i.e., an angel) that signifies the Trinity. Despite this “trinitarian turn,” however, the literal christological interpretation continued unabated in hymnography and iconography. Bucur sharply distinguishes between these two interpretations: while the earlier patristic tradition read these divine encounters as truly “epiphanic,” the later tradition read them as merely “symbolic”—an “exegetical and theological convention” (65, 190, 207, 259, 266). Bucur argues that current scholarship conflates the two exegetical approaches, as many scholars label exegesis that identifies Christ within OT narratives as “typological” or “allegorical.” These exegetical labels—as well as contemporary favorites such as “figural” and “figurative” or “ikonic mimēsis” and “symbolic mimēsis”—fail to capture the epiphanic character of this significant strand of exegesis. The earliest Christians understood Christ as present within the Old Testament, not simply as signified prophetically (typologically or allegorically), but as encountered historically. The opening and concluding chapters of Scripture Re-envisioned helpfully structure the overall argument. The prolegomenon of the first chapter comes full circle in the constructive proposal of the concluding chapter. The opening chapter considers the encounter on the Emmaus road (Luke 24) as a prolegomenon to the interpretive approach that is discussed in subsequent chapters. Bucur first establishes the Emmaus encounter as a theophany: he traces verbal and conceptual links between Luke 24 and various other biblical theophanies. He then argues that this particular theophany offers “a forceful articulation of the principle of a distinctly Christian entry into the Scriptures, and of the proper medium and method of Christological exegesis” (9). This medium and method is a ritual-liturgical and transformational context. The breaking of the bread and subsequent recognition of the resurrected and glorified Christ...

William Warburton and The Eighteenth Century English Enlightenment

English Enlightenment was a form of enlightenment in the eighteenth century Europe and it has a peculiar character like other forms. It was trying to preserve the existing order and at the same time it was to support rationalism, individual free will and the advance of natural science by means of its attitude toward religion. However, 18th century Britain was a period in which religious controversies were regarded as direct perils both to the authority of church and state. Although English Enlightenment was emerged as a movement against the sole authority of religion like other places in Europe, it also witnessed the attempts of reconciling the civil authority and the ecclesiastical authority and the re-establishment of the Anglican Church as the established church by means of the influential Anglicans. English Enlightenment that gained a character under these conditions was affected by the intellectuals’ attempts to make an alliance between rationalism and religious enthusiasm and state and church. In this paper, these attempts are investigated through the works of one of the most influential character of the period; William Warburton. I aim to explore the reasons why an alliance between church and state emerged for maintaining the political and social order in the long eighteenth century. For this end, Warburton’s Christian interpretation of the English Enlightenment was examined and finally his reformation plan, which was introduced to support Enlightenment ideas and to preserve the power of the church and the state all at once were studied.

Isaiah 56:7 in the Patristic Interpretation

The article presents a reflection of the ancient Church based on Isa 56:7 . In itself, the theological and spiritual significance of this Isaianic verse can be developed in various ways. In early Christian interpretation, the material of Isaiah served several different ends. Isaiah’s concepts and terms become integral to Christian reflection, worship, literature and iconography. The early Church’s doctrine of the „house of prayer” included the elements of rejection and hope towards the Jewish people. It is, therefore, rather surprising that it did not exercise any strong impact on the Fathers of the Church. Indeed, the passage of Isaiah is almost neglected as are the NT passages in which it is quoted (Matt 21:13; Mark 11:17). Thus, it was necessary to supplement the reflections on Isa 56:7 with a broader treatment of the ecclesiological strands in the reflection of the Fathers of the Church. This field of research, expanded in this way, suggests a variety of exegetical ideas and relationship in the considerations of the analyzed authors.

“Go up onto a High Mountain” (Is. 40:9): Theophanic Exegesis as Mystical Ascent in On First Principles

Origen of Alexandria’s exegetical method in On First Principles draws on theophanic language to explicate the Christian interpreter’s mystical ascent toward the contemplation of God through scripture. This method of theophanic exegesis seeks to move beyond the literal, “bodily” meaning of the scriptural text and reveal the hidden, “veiled” meaning. Scripture then becomes the intersection of God’s outpouring gift of theophanic partaking with the exegete’s morally purified gaze. Origen draws on specific theophanic encounters, such as Paul’s ascension and the Transfiguration of Jesus on Mount Tabor, as well as other mystical metaphors. By uncovering Origen’s approach to the “divine scriptures,” one can better appreciate his depth of faith—both moral and mystical. In this way, Origen’s method of exegesis can be situated within an interpretive tradition that employs the language of theophanies and fuses scriptural exegesis with moral purification and divine encounter.

Cognition and Visualization in Early Christian Interpretation of Psalm 23

ABSTRACT The interpretation of Psalm 23 in early Christianity was remarkably uniform. Christians in the third, fourth, and fifth centuries consistently interpreted this psalm as a proclamation and description of how God, the good shepherd, guides his sheep into his flock, the church. The allusions to “water” in v. 2 and to “table” and “cup” in v. 5 came to be seen as particularly significant for the interpretation of this psalm, linking it to the Christian initiation rites of baptism and the Eucharist. This interpretation, however, is not merely the result of allegorical or figurative exegesis, as is often assumed. Rather, the uniformity across the Christian world suggests that there is a more complex process at work. Drawing on recent developments within socio-rhetorical interpretation, specifically what is known as “visual exegesis,” I argue that patristic interpretation of this psalm is the result of the convergence between scriptural, cultural, and liturgical images in the Christian imagination. By attending to the cognitive dimensions of early Christian interpretation, I suggest, we can better appreciate early Christians’ theological engagement with Scripture.

Book Review: Inspiration: Towards a Christian Interpretation of Biblical Inspiration

Book Review: Inspiration: Towards a Christian Interpretation of Biblical Inspiration

Motyw walki Jakuba z aniołem w piosence Jacka Kaczmarskiego wobec tradycji żydowskiej i chrześcijańskiej

The purpose of this publication is the interpretation of the song of Jacek Kaczmarski titledJacob wrestling with the angel which shows the speci city of the poet’s view of the biblical theme. In the rst part of the article, I discuss the gure of the Patriarch Jacob in the Bible and culture. Then I present the patriarch’s wrestling with an unknown opponent as it is shown in Jewish and Christian commentaries. In the interpretation of Kaczmarski’s song, I draw attention to the di eren- ces and similarities with the Scriptures and with Jewish and Christian interpretations. Kaczmarski creatively reinterprets the biblical theme. The song does not follow Jewish interpretations which see the unknown opponent as a guardian angel of Esau, archangel Michael or Satan. Nor does it follow Christian interpretations (psychological, allegorical, spiritual, mystical). The poem is close to these comments (Jewish and Christian), which in the wrestling opponent see God in the form of an angel and a shepherd. Kaczmarski’s interpretation is unique, for in his poem the main purpose of the struggle is freedom – an overriding value in human life. The winner turns out to be a crippled Jacob. The weak man wins with God because he dared to ght for freedom.

Gerald O’Collins, Revelation. Towards a Christian Interpretation of God’s Self-Revelation in Jesus Christ, Oxford University Press, Oxford 2016, ss. 247, ISBN 978-0-19-108700-3.

Book review: Gerald O’Collins, Revelation. Towards a Christian Interpretation of God’s Self-revelation in Jesus Christ

Is the essence of Christianity a disenchanted world? A critical discussion of Marcel Gauchet

Marcel Gauchet argues that whatever impulse previously gave rise to religion is now fully translated by the values of representative politics, empirical method, future orientation and productivity as an end in itself. The good and productive citizen replaces the dutiful Christian. His foundational thesis is twofold: (a) religion is the surrender of human autonomy to a power other than human beings, issuing in a hierarchical social structure thought to be given by nature; and (b), paradoxically, religion has at the same time been the impulse to move away from religion. Christianity in particular is “the religion to exit from religion”, propelling society, particularly in the West, toward a disenchanted world-view, one that is non-supernaturalistic and implies non-hierarchical social arrangements. In recounting his argument, I conclude by agreeing with (b) but disagreeing with (a). I suggest that what Gauchet terms “religion” is better thought of in terms of Sartre’s concept of “bad faith”. In this project, Sartre’s – and Gauchet’s – concept of human freedom in terms of the power of “refusal” may well be complemented by the understanding of the person as empowered through interpersonal solidarity. I argue that this supplies a corrective to Gauchet’s interpretation of Christianity, and, further, is a reason to move away from his liberal idea of the state as neutral towards religions. As the secular and humanist re-articulation of religious traditions, the democratic state of its nature challenges rival interpretations of those traditions, whether fundamentalist or reductionist.