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LITERARY Interpretation of the BIBLE
Previously, we talked about reading the Bible from a historical perspective. Today, we are going to talk about the literary interpretation of the Bible. The literary method is different from the historical method because it focuses on reading the texts as they exist now rather than focusing on learning about the past. Here, we are interested in the books of the Bible as works of literature: we want to analyze the plot, setting, characters, vocabulary, sentence structure, literary devices, and other such things.
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Footnotes from Web Post:
1. For a discussion of literary interpretation of the Bible, see Carol A. Newsom, “Contemporary Methods in Biblical Study,” in the New Oxford Annotated Bible, with the Apocrypha, 5th ed., ed. Michael Coogan (Oxford: Oxford University Press, 2018), 1883.
2. Collen Conway, “The Gospel According to John,” in the New Oxford Annotated Bible, 1520; see also Raymond Brown, The Gospel according to John, I-XII (Garden City: Doubleday, 1966).
Visit jdreiner.com to read or listen to more content and learn about my work.
Email me at jonathandreiner@gmail.com to get in touch.
To donate through PayPal, paste this link into your browser: paypal.me/jonathandreiner
To donate Bitcoin for my work, use this public key: bc1qwnu9exmhp3ugcepvxvhn5tyw765zgeskgfm200
Footnotes from Web Post:
1. For a discussion of literary interpretation of the Bible, see Carol A. Newsom, “Contemporary Methods in Biblical Study,” in the New Oxford Annotated Bible, with the Apocrypha, 5th ed., ed. Michael Coogan (Oxford: Oxford University Press, 2018), 1883.
2. Collen Conway, “The Gospel According to John,” in the New Oxford Annotated Bible, 1520; see also Raymond Brown, The Gospel according to John, I-XII (Garden City: Doubleday, 1966).
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Today, we are going to talk about one of the most important living thinkers in modern Christianity. His name is Alister McGrath. He is a leading Anglican scientist and theologian at Oxford University. I want to explain how he has influenced my own thinking. His writings and lectures have helped me in my journey of faith, and his ideas have affected my approach to my own academic work.
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Content Footnotes
1. Alister E. McGrath, “There is Nothing Blind about Faith,” ABC Religion and Ethics, February 14, 2011. https://www.abc.net.au/religion/there....
2.Alister E. McGrath, “What is the Relationship Between Science and Religion?” YouTube Video, 3:01, February 12, 2010. https://www.youtube.com/watch?v=FNp0t....
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Today, we will reflect theologically on the story of Jesus and the Syrophoenician woman. This means that we will read the text as sacred scripture, rather than just as a historical document. We will reflect on what God is teaching us by reading the passages within the framework of Christian tradition. The church fathers are the main sources from which we draw our tradition of interpretation, so we will explore what they have to say about the story. Specifically, we will see how four Patristic bishops and monks, spanning from the fourth to the eighth centuries, interpreted the meaning of the story for the spiritual life of Christians.
Visit my website to read or listen to more content and learn about my work.
jdreiner.com
To donate through PayPal, paste this link into your browser.
paypal.me/jonathandreiner
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Footnotes
Refer to Mark 7:24-30 and Matthew 15:21-28, as covered in Parts 1-3 of this series. Hilary of Poitiers, “On Matthew 15.5,” in Ancient Faith Study Bible (Nashville: Holman, 2019), 1156.
Theodore of Mopsuestia, “Fragment 83,” in Ancient Faith Study Bible (Nashville: Holman, 2019), 1156.
John Chrysostom, “Homily on Matthew 22.7,” in The Complete Church Fathers, ed. by Philip Schaff (Kindle, 2016).
John of Damascus, “The Orthodox Faith 3.17,” in Ancient Faith Study Bible (Nashville: Holman, 2019), 1198.
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What group of Christians produced the Gospel of John? That is a question addressed by the historical-critical field of Gospel community studies. In their quest to reconstruct the world behind biblical texts, critical historians have tried to understand the different Christian communities that produced the canonical Gospels. They have been especially interested in John's Gospel because of how different it is from Matthew, Mark, and Luke. In this post, we will survey the fascinating topic of the Johannine community. We will see how experts detect evidence of the community in the Gospel, what reconstructions scholars have proposed, and what critics of the theories have said.
Visit jdreiner.com to read or listen to more content and learn about my work.
Email me at jonathandreiner@gmail.com to get in touch.
To donate through PayPal, paste this link into your browser: paypal.me/jonathandreiner
To donate Bitcoin for my work, use this public key: bc1qwnu9exmhp3ugcepvxvhn5tyw765zgeskgfm200
Footnotes
1. For the two-level reading of John, see J. Louis Martyn, History and Theology in the Fourth Gospel, 3rd ed. (Louisville: Westminster John Knox Press, 2003).
2. John 9:1-41, KJV
3. For a discussion of the blind man and the exclusion of the Jewish Christians from the synagogue, see Martyn, 35-68.
4. For Raymond Brown's reconstruction of the Johannine community, see Raymond E. Brown, The Community of the Beloved Disciple (New York: Paulist Press, 1979).
5. For the alternative view, see The Gospels for All Christians, ed. Richard Bauckham (Grand Rapids: William B. Eerdmans Publishing Company, 1998).
6. To see Klink's discussion of the Johannine community, see Edward W. Klink III, The Sheep of the Fold (Cambridge: Cambridge University Press, 2007).
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Welcome back to my podcast on theology and religion. For the last couple of episodes, we’ve examined the Markan and Matthean versions of Jesus’ encounter with the Syrophoenician woman. We saw that Mark was teaching that both Jews and Gentiles could participate in the kingdom of God. We also saw that Matthew taught the same thing as Mark but with an added focus on the Jews and Jewish Christians. Today, in Part 3, we’re going to determine the historicity of the story. Did the “historical Jesus” actually meet a Syrophoenician woman and pronounce an exorcism?
Visit my website to read or listen to more content and learn about my work.
jdreiner.com
To donate through PayPal, paste this link into your browser.
paypal.me/jonathandreiner
To donate Bitcoin for my work, use this public key.
bc1qwnu9exmhp3ugcepvxvhn5tyw765zgeskgfm200
Bibliography for Parts 1-3
Burkill, T. A. “The Historical Development of the Story of the Syrophoenician Woman (Mark VII: 24-31).” Novum Testamentum 9, no. 3 (1967): 161-177.
Gullotta, Daniel N. “Among Dogs and Disciples: An Examination of the Story of the Canaanite Woman (Matthew 15:21-28) and the Question of the Gentile Mission within the Matthean Community.” Neotestamentica 48, no. 2 (July 2014): 325-339.
Gundry, Robert H. Matthew: A Commentary on His Literary and Theological Art. Grand Rapids: Eerdmans, 1982.
Hart, Lawrence D. “The Canaanite Woman: Meeting Jesus as Sage and Lord: Matthew 15:21-28 & Mark 7:24-30.” Expository Times 122, no. 1: 20-25.
Latourelle, René. The Miracles of Jesus and the Theology of Miracles. New York: Paulist Press, 1988.
Meier, John P. A Marginal Jew: Rethinking the Historical Jesus, vols. 1-2. New York: Doubleday, 1994.
Rhoads, David M. “Jesus and the Syrophoenician Woman in Mark: A Narrative-Critical Study.” Journal of the American Academy of Religion 62, no. 2 (1994): 370-371.
Syon, Danny. Small Change in Hellenistic Roman Galilee. Jerusalem: Israel Numismatic Society, 2015.
Telford, William. The Theology of the Gospel of Mark. Cambridge: Cambridge University Press, 1999.
Theissen, Gerd. The Gospels in Context: Social and Political History in the Synoptic Tradition. Minneapolis: Fortress, 1991.
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