Reading Of Biblical Texts Research Articles

Stor[y]ing Deuteronomy 22: 13-19 in missionary positions

The success of the colonising missionary encounter in the South Pacific Islands was due in part to missionaries trespassing island-spaces, and yoking island-natives to transgress their own people and cultures in the name of Christianity. As the tide turns, this paper invites reading biblical texts, product of the missionary encounter, from the mission field on behalf of the culturally-crossed-and-in-some-cases-culturally-raped-natives. The paper faces the virgin in Deuteronomy 22:13–19 as a figure for pre-missionary encountered natives, and suggests that preoccupation with virginity disguises, among other things, lost of virility. In other words, a husband (read: missionary) ‘can’t get it up’ (read: convert) so he claims that his wife (read: natives) was not a virgin.

The significance of Jesus' utterance in relation to the Johannine son of man: a speech act analysis of John 9: 35: research

The purpose of my previous article was to continue to show the validity of a speech act approach and to develop it further in the reading of biblical texts. As a successive study, this article aims to present yet another speech act analysis, which will put more focus on a demonstration that this approach is able to deal even with more difficult exegetical and interpretational issues in the text adequately on its own terms. In order to accomplish that, this article will examine the significance of Jesus' utterance in John 9: 35, which contains some difficulty in interpreting the meaning of the title Son of Man. (Acta Theologica, 21 (1), 2001: 57-82)

Teologie kroniek: Skrifverstaan en die Nuwe Hervorming1 Theology Chronicle: Understanding of Scripture and the “New Reformation”

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.

Let there be Darkness: Continuity and Discontinuity in the ‘Curse’ of Job 3

This rhetorical and intertextual study of Job 3.1-31 finds in Job’s ‘curse’ a response to catastrophic suffering that is paradigmatic for both the linguistic construction of meaning and the reading of biblical texts. Job’s crisis exposes a fissure between human experience that does not conform to traditional understandings of a divinely ordered world and language constitutive of tradition. The resulting loss of coherence calls for a radical reordering of reality. Job recasts the schema of the Priestly creation account and convokes 16 jussives against the agencies of his birth—a pattern repeated in his Oath of Innocence—to conjure a world of reversals. Creation is dismantled even as its rhetoric provides the context for new meaning. A return to [UNKNOWN][UNKNOWN][UNKNOWN] (40.4) signals that the rift between experience and language may have begun to heal.

The Homosexual Body Without Apology : a Positive Link Between the Canaanite Woman in Matthew 15:21-28 and Homosexual Interpretation of Biblical Texts

AbstractA homosexual reading of biblical texts involves the rereading and re-examining of those passages that condemn homosexuals. It is the questioning of traditional interpretation of these passages and the identification of heterosexism and homophobia of biblical scholars. Homosexual persons are searching for positive links between the Bible and homosexuality. In this article, two models, namely the purity and family systems set as examples of a theology of inclusion and resistance, are illustrated by the story of the Canaanite woman. She places herself outside the patriarchal structures by being unclean, silent and passive. Although, this woman is framed by culture and doctrine, she is resisting exclusivity from the community of believers.

What Do I Do with Contexts? A Brief Reflection on Reading Biblical Texts with Israel and Aotearoa New Zealand in Mind

How does one “do” biblical studies contextually? If I begin by asking who am I, where am I situated, and what are the communities that have formed and continue to form who I am, what difference will this make to the way in which I “do” my biblical studies? This paper seeks to explore the issues that an engagement with texts which have their own contexts and interests brings for a Pakeha reader from Aotearoa New Zealander, recognising that this is not an easy or comfortable task, but an enterprise that continually raises questions and stretches boundaries.

Socio-rhetorical interpretation: Theoretical points of departure

In the past two decades, narrative criticism (narratology) and social-scientific criticism have come to the fore as the two most prominent new methodologies to be associated with gospel research. When these two methodologies are integrated in the reading of biblical texts, this is now referred to as "socio-rhetorical interpretation". This article departs from a specific understanding of what is meant by a narratological reading of a text on the one hand and, on the other hand, by a social-scientific interpretation of biblical texts, in order to propose a working definition of a socio-rhetorical analysis of texts.

From the Word to the Televisual Image: The Televangelists and Pope John Paul II

Until the beginning of the twentieth century Christianity, in order to proclaim its message, was based above all upon the word, the substance of prayer and preaching; certainly manuscripts, with the Scriptures and other fundamental texts, long secured the foundations of the faith, but before the advent of printing their diffusion and reception remained the prerogative of lettered elites, most often clerics such as the Benedictines (remember Umberto Eco's famous novel published in 1980, The Name of the Rose). Moreover, the Catholic Church made extensive use of the image in the Middle Ages, above all in the gothic period, and created remarkable visual splendour in its holy places. Stained glass windows and paintings and sculptures with subjects from the Old and New Testaments reinforced the devotion and faith of the illiterate. It was only after 1450, with Gutenberg's invention of printing - which, moreover, immediately disseminated bibles, missals and prayer-books - that the text became a major means of transmitting the Christian message. From the sixteenth century onwards Protestant Calvinists (but not Lutherans or Anglicans) rejected religious imagery - even the crucifix - as a means of devotion, for they were considered idolatrous; on the other hand, the reformers, more than the Catholic Church, laid stress on the reading of biblical texts by the faithful, especially the Old Testament, henceforth much more widely distributed, thanks expressly to printing. Admittedly the word did not lose its rights; like Catholicism in its churches and cathedrals, the Reformation preached the Good Word in its temples. Yet paradoxically, the present return of the religious image - this time televisual - was to be first of all a Protestant occurrence, principally in the United States.

De heilsfeiten verdedigd

SummaryIt is part and parcel of the traditional understanding of the christian faith that without the obtaining of some facts, especially the facts consisting in the death and resurrection of Jesus Christ, there would be no salvation. This paper seeks to defend the traditional understanding of these facts against various criticisms. The first section is a discussion of the notion of ‘facts’; it is argued that there are different kinds of facts, historical facts, geographical facts, but also moral and mathematical facts. It is furthermore argued that the facts that indicate and constitute salvation are of the historical variety. The second section criticizes the idea that what the gospels tell us, is ‘true but did not really happen’. The main point is that such an approach, wrongly, implies that the reading of biblical texts as such has salvivic power, and underestimates the problem of sin. Many facts that indicate and/or constitute salvation, are miracles. The third section seeks to show that the argument...

De Heilsfeiten Verdedigd

Click to increase image sizeClick to decrease image sizeSummaryIt is part and parcel of the traditional understanding of the christian faith that without the obtaining of some facts, especially the facts consisting in the death and resurrection of Jesus Christ, there would be no salvation. This paper seeks to defend the traditional understanding of these facts against various criticisms. The first section is a discussion of the notion of ‘facts’; it is argued that there are different kinds of facts, historical facts, geographical facts, but also moral and mathematical facts. It is furthermore argued that the facts that indicate and constitute salvation are of the historical variety. The second section criticizes the idea that what the gospels tell us, is ‘true but did not really happen’. The main point is that such an approach, wrongly, implies that the reading of biblical texts as such has salvivic power, and underestimates the problem of sin. Many facts that indicate and/or constitute salvation, are miracles. The third section seeks to show that the arguments against miracles are by no means as powerful as many think they are. The most important evidence for the occurrence of miracles is the biblical records. Many biblical scholars, however, have argued that the bible is an all but reliable source of historical information. The final section addresses the question what weight the lay person should attach to critical biblical scholarship. It is argued that, given the fact that those who are supposed to be ‘experts’ in this field vehemently disagree among themselves as to the results of their scholarship, it should have very little.

Speech act theory and New Testament exegesis

Speech act theory offers New Testament exegesis some additional ways and means of approaching the text of the New Testament. This, the second in a series of two articles that make a plea for the continued utilisation and application of this theory to the text of the New Testament, deals with some of the possibilities and potential this theory holds for reading biblical texts. Advantages are pointed out and a few suggestions for the future proposed.

Holiness in Israel (review)

Hebrew Studies 32 (1991) 90 Reviews Nevertheless, one cannot but admire the expert knowledge and scholarly effort that went into the publication of this edition. It is hoped that many more volumes in this series will follow. MoshePelli University ofCentral Florida Orlando, FL 32816 HOLINESS IN ISRAEL. By John G. Gammie. Overtures to Biblical Theology. Pp. xv + 215. Minneapolis: Fortress, 1989. Paper, $12.95. John Gammie's contribution to the well-received Overtures to Biblical Theology series is an important study of holiness as a theological theme in the Hebrew scriptures. Readers familiar with the recent excellent work of Jon Levenson, Sinai and Zion: An Entry into the Jewish Bible (1985), will be most appreciative of Gammie's additional contribution to our understanding of a fundamental and surprisingly under-treated aspect of biblical theology. Gammie's book, however, focuses directly on the question of holiness and appropriate responses holiness calls forth as attested across the breadth of Hebrew Scripture traditions. In this work Professor Gammie carefully supports a major thesis arising from his examination of holiness in the literary traditions. He contends that among all three groups contributing to scriptural traditions-priestly, prophetic, and sapiential-holiness is a significant theological concept. Thus holiness provides a unity between otherwise remarkably diverse streams of theological traditions. But that is only half the truth Gammie uncovers. Within this unity around holiness abides distinctiveness and diversity. While the holiness of God is perceived by priests, prophets, and sages, each group, Gammie believes, developed its own normative response to the experience of God's numinous presence. For the Priestly writers, the holiness of God demanded separation and ritual purity; for the prophets, holiness required social justice as response; and for the sages, holiness called forth a personal morality and integrity befitting God's omniscience. In the apocalyptic writings Gammie sees these three streams flowing together so that the ethical requirements of holiness in apocalyptic may be said to offer a recapitulation of biblical ethics. Hebrew Studies 32 (1991) 91 Reviews The plan of Gammie's book is reflective of his insightful thesis. In a brief introduction the author lays out both thesis and methodology, promising to make use of insights from history of religions research and recent anthropological work, particularly that of Mary Douglas and Edmund Leach, as well as the literary critical work of biblical scholars. Central to Gammie's understanding of holiness is the pioneering work of Rudolph Otto in The Idea of the Holy. Otto's characteristics of the experience of the numinous presence of God-mysterium, tremendum, energicum, maiestas, andfascinans-serve as an overlay for Gammie's reading of biblical texts (Le., to detect the expression of holiness beyond the limitations of holiness language). Otto's categories of universal experience provide a helpful window through which to discern the unity and diversity of Israel's conception of holiness and the requirements for cleanness which are called forth. In three of the six chapters that follow the introduction the author sets forth the normative views of holiness with its inherent and reciprocal concept of cleanness: for the Priestly writers (chap. 1); for the prophets, taking the book of Isaiah as exemplary (chap. 3); and in wisdom, particularly Proverbs, wisdom Psalms, and Job (chap. 5). Alternate chapters (2,4, 6) explore attenuations and variations from the normative view traced in other priestly, prophetic, and sapiential traditions. Thus Ezekiel's concept of holiness and the view of holiness found in the Chronistic history are compared with the normative priestly view; Jeremiah, Deuteronomy, and the Deuteronomic history with the normative view of the prophets; and Qoheleth, Sirach, and the Wisdom of Solomon with the normative view of the sages. The final chapter focuses on the understanding of holiness among Apocalyptic writers, particularly the "Little Apocalypse" of Isa 24-27, Zech 9-14, Joel, Ezek 38-39, and Daniel. Since Gammie sees the Apocalyptic works as bringing together diverse understandings of holiness from the three traditional sources, this chapter serves as an appropriate conclusion to the book. It is followed by a very brief summary which points back to the thesis and notes incidental, but not unimportant, secondary insights gained along the way. The value of...

A Survey of Gay/Lesbian Catholics Concerning Attitudes Toward Sexual Orientation and Religious Beliefs

The negative assessment of lesbian/gay relationships in Catholic circles is most often based on scanty information gathered from folklore, the commercial media, and a narrow, literal reading of Biblical texts. Assumptions are made about the personal adjustment of individual gay/lesbian persons and the quality of their relationships without recourse to actual lived experience. This survey of 263 gay/lesbian Catholics and 20 controls was designed to receive direct feedback from lesbian/gay persons concerning their religious attitudes, personal adjustment, and relational quality. The results contradict many preconceptions, and a remarkable similarity is demonstrated between the gay/lesbian responses and those of the control group.

To Set the Record Straight: Biblical Women's Studies

In the early 1970's women's studies emerged as an independent discipline. In all areas of scientific knowledge courses and research projects were developed to expand our knowledge of women's cultural-scientific contributions as well as to challenge androcentric texts, scholarly frameworks, and scientific reconstructions that overlooked or marginalized women. Women's studies in religion participate in these intellectual and educational goals of the Women's Studies movement, while feminist theology and feminist studies in religion share in the liberative goals of the feminist movement in society and church. In the context of this two-fold movement, feminist Biblical studies have moved from the concentration on what men have said about women in the Bible and from the apologetic-thematic focus on “women in the Bible” to a new critical reading of Biblical texts in a feminist theological perspective. In this process we have moved from discussing statements of Paul or the “Fathers” and Rabbis about women to the rediscovery of Biblical women's leadership and oppression as crucial for the revelatory process of God's liberation reflected in the Jewish and Christian Scriptures.