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1
Lambe, Patrick J. "Critics and Skeptics in the Seventeenth-Century Republic of Letters". Harvard Theological Review 81, n. 3 (luglio 1988): 271–96. http://dx.doi.org/10.1017/s0017816000010105.
Testo completoAbstract (sommario):
The literature on the history of biblical criticism is voluminous, but remarkably consistent in its postulation of the Reformation and the Enlightenment as the two mainsprings of modern biblical criticism. That this history is written almost exclusively by heirs of the liberal Protestant tradition ought to sound a warning bell, especially since the extremely rare dissenting accounts of biblical criticism come from the Roman Catholic camp.
2
Boer, Roland. "A Titanic Phenomenon: Marxism, History and Biblical Society". Historical Materialism 16, n. 4 (2008): 141–66. http://dx.doi.org/10.1163/156920608x357756.
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Marxist contributions to biblical criticism are far more sustained and complex than many would expect. This critical survey of the state of play, with a look back at the main currents that have led to that state, deals with Marxist contributions to the reconstructions of biblical societies and the interpretation of the literature produced by those societies. It begins by outlining the major Marxist positions within current biblical criticism and then moves on to consider two possible sources of further insight from outside biblical criticism: Western-Marxist studies of the ancient world (Karl Kautsky, Perry Anderson and G.E.M. de Ste. Croix) and the long and neglected tradition of Soviet-era Russian work on the ancient Near East. I conclude by pointing to a number of lingering problems: the unreliability of the literature for historical purposes; the lack of fit between juridical distinctions in the literature and class distinctions in the ancient world; the question as to whether the state can be a class; and the viability of imposing on the ancient world Marxist categories developed in very different situations.
3
Olbricht, Thomas H. "Rhetorical Criticism in Biblical Commentaries". Currents in Biblical Research 7, n. 1 (ottobre 2008): 11–36. http://dx.doi.org/10.1177/1476993x08094023.
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Biblical commentators through history have employed various methods to facilitate interpretation, including rhetorical criticism, with emphasis on classical rhetoric. Despite a resurgence of interest in rhetoric in the past two decades, only a few commentators in the New Interpreter's Bible and the Hermeneia series have undertaken in-depth rhetorical analysis. Most observations of these commentators are derived from the rhetorics of Aristotle, Cicero, and Quintilian and the Rhetorica ad Herennium. This essay sets forth and evaluates the various methods of rhetorical analysis and their employment in the two above-mentioned commentary series.
4
Hurth, Elisabeth. "William and Ralph Waldo Emerson and the Problem of the Lord's Supper: The Influence of German ‘Historical Speculators’". Church History 62, n. 2 (giugno 1993): 190–206. http://dx.doi.org/10.2307/3168143.
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The studies by Julie Ellison, Barbara Packer, and Wesley T. Mott demonstrate that Emerson's exposure to German biblical criticism worked steadily on his religious mind. While the former studies focus on the problem of the relation of faith to history and the more inclusive problem of the shift away from an evidentialist christology, the present study wants to show that the confrontation with German biblical criticism issued in the case of William and Ralph Waldo Emerson in a decisive change of profession and a break with the ministerial office. Moreover, this study also sets out to demonstrate that Ralph Waldo Emerson's appropriation of German biblical criticism presented an important anticipation of the intuitional doctrines of Transcendentalism. When William Emerson, following the example of such American Göttingen students as George Ticknor and Edward Everett, journeyed to Göttingen in 1824 he experienced a professional crisis triggered by the critical methods of the Göttingen exegetes J. G. Eichhorn and J. D. Michaelis. The biblical criticism which prevailed in Göttingen posed a threat for Unitarians not so much because of the depreciation of supernatural revelation as because of the very method with which this disparagement was brought about. The questioning of the historicity of the biblical narratives characteristic of the so-called “higher criticism” practiced at Göttingen cut against the grain of the Unitarian biblical tradition which regarded the biblical narratives as a factually reliable repository of “the history of Christ.” “There is no other theory,” Andrews Norton observed with regard to higher criticism, “in which propositions ready to weaken man's faith in the genuineness of the Gospels, are so elaborately and plausibly introduced.”
5
Spangenberg, Izak (Sakkie) J. J. "Reading the Bible in post-apartheid South Africa: The contribution of Gerrie Snyman". Old Testament Essays 36, n. 1 (13 luglio 2023): 14–40. http://dx.doi.org/10.17159/2312-3621/2023/v36n1a3.
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Modern historical criticism came to South Africa in the third decade of the twentieth century. However, analysing biblical books like human documents was not acceptable to church authorities. The historical-critical study of the Bible thus suffered a blow. It took four decades before some reformed biblical scholars felt at ease to reintroduce historical criticism. However, during the seventh decade of the twentieth century, overseas biblical scholars were already experimenting with the research tools of modern literary studies. Some South African biblical scholars followed suit, and soon narrative criticism and reader-response criticism were part of the package of methods for reading and studying the Bible. Gerrie Snyman was one of them, and reader-response criticism assisted him in reflecting on how he as a white Afrikaans speaking male, can continue doing biblical research in the post-apartheid era. He developed a hermeneutic of vulnerability and argued that readers should take responsibility for their readings of biblical texts.
6
Perry, Peter. "Biblical Performance Criticism: Survey and Prospects". Religions 10, n. 2 (18 febbraio 2019): 117. http://dx.doi.org/10.3390/rel10020117.
Testo completoAbstract (sommario):
Biblical Performance Criticism (BPC) analyzes communication events of biblical traditions for audiences. Every communication event of a tradition has four aspects: a communicator, traditions re-expressed, an audience, and a social situation. This essay surveys the history of BPC and its current prospects and points to the future work of developing a fine-grained theoretical foundation for its work. In the analytical mode, a scholar gathers and examines data from a past performance event to describe it, and its effects, in detail. In the heuristic mode, a performer presents a tradition to an audience in order to better understand its dynamics. In the practical mode, a person reflects on the performance of biblical traditions in daily life. In these ways, BPC reunites biblical scholarship fragmented by critical reduction, and bridges the academic and popular use of biblical traditions.
7
Emerton, J. A., e J. H. Tigay. "Empirical Modes of Biblical Criticism". Vetus Testamentum 37, n. 4 (ottobre 1987): 508. http://dx.doi.org/10.2307/1517603.
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8
Green, Joel B. "Rethinking "History" for Theological Interpretation". Journal of Theological Interpretation 5, n. 2 (2011): 159–73. http://dx.doi.org/10.2307/26421422.
Testo completoAbstract (sommario):
Abstract In recent years, theological interpretation of Christian Scripture has often been distinguished by its wholesale antipathy toward history and/or to historical criticism. Working with a typology of different forms of "historical criticism," this essay urges (1) that historical criticism understood as reconstruction of "what really happened" and/or historical criticism that assumes the necessary segregation of "facts" from "faith" is inimical to theological interpretation; (2) that this form of historical criticism is increasingly difficult to support in light of contemporary work in the philosophy of history; and (3) that contemporary theological interpretation is dependent on expressions of historical criticism concerned with the historical situation within which the biblical materials were generated, including the sociocultural conventions they take for granted.
9
Green, Joel B. "Rethinking "History" for Theological Interpretation". Journal of Theological Interpretation 5, n. 2 (2011): 159–73. http://dx.doi.org/10.2307/jtheointe.5.2.0159.
Testo completoAbstract (sommario):
Abstract In recent years, theological interpretation of Christian Scripture has often been distinguished by its wholesale antipathy toward history and/or to historical criticism. Working with a typology of different forms of "historical criticism," this essay urges (1) that historical criticism understood as reconstruction of "what really happened" and/or historical criticism that assumes the necessary segregation of "facts" from "faith" is inimical to theological interpretation; (2) that this form of historical criticism is increasingly difficult to support in light of contemporary work in the philosophy of history; and (3) that contemporary theological interpretation is dependent on expressions of historical criticism concerned with the historical situation within which the biblical materials were generated, including the sociocultural conventions they take for granted.
10
HOWARD,, DAVID M. "Rhetorical Criticism in Old Testament Studies". Bulletin for Biblical Research 4, n. 1 (1 gennaio 1994): 87–104. http://dx.doi.org/10.2307/26422104.
Testo completoAbstract (sommario):
Abstract Rhetorical criticism in Old Testament studies—indeed, in biblical studies in general—had its origins in a self-conscious way in 1968, when James Muilenburg issued his now-famous call to go beyond form criticism and focus upon the unique features of a text. Since then, biblical rhetorical criticisms have flourished. However, in Old Testament studies, rhetorical criticism has tended to be primarily a literary concern, with emphasis upon stylistics. Classical and contemporary rhetorical criticisms are very different, however. These focus particularly upon the suasive aspects of spoken discourse. This paper reviews the history of rhetorical criticism in Old Testament studies and in the field of speech and rhetoric, comparing and contrasting approaches. It then issues a call to biblical scholars to practice a truly "rhetorical" criticism, based upon speech and persuasion.
11
HOWARD,, DAVID M. "Rhetorical Criticism in Old Testament Studies". Bulletin for Biblical Research 4, n. 1 (1 gennaio 1994): 87–104. http://dx.doi.org/10.5325/bullbiblrese.4.1.0087.
Testo completoAbstract (sommario):
Abstract Rhetorical criticism in Old Testament studies—indeed, in biblical studies in general—had its origins in a self-conscious way in 1968, when James Muilenburg issued his now-famous call to go beyond form criticism and focus upon the unique features of a text. Since then, biblical rhetorical criticisms have flourished. However, in Old Testament studies, rhetorical criticism has tended to be primarily a literary concern, with emphasis upon stylistics. Classical and contemporary rhetorical criticisms are very different, however. These focus particularly upon the suasive aspects of spoken discourse. This paper reviews the history of rhetorical criticism in Old Testament studies and in the field of speech and rhetoric, comparing and contrasting approaches. It then issues a call to biblical scholars to practice a truly "rhetorical" criticism, based upon speech and persuasion.
12
Khalifa Hasan, Muhammad. "The Qur'an's Contribution to Biblical Criticism". Journal of Qur'anic Studies 20, n. 2 (giugno 2018): 157–76. http://dx.doi.org/10.3366/jqs.2018.0344.
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The Islamic science of Biblical Criticism is one of the earliest to emerge from the study of the Qur'an. It was developed by Muslim scholars specialising in the history of religions and reached its peak with the contributions of Ibn Ḥazm al-Andalūsī in the fifth/twelfth century. This ‘traditional’ Islamic science has more recently been complemented by the incorporation of Western Biblical Criticism Theory in the works of Raḥmat Allah al-Hindī, Ismāʿīl al-Fārūqī, Muḥammad Khalīfa Ḥasan, and others. This study will seek to determine the role of the Qur'an in the establishment of the Islamic science of Biblical Criticism and its centrality as a source for this discipline, through the elaboration of certain principles, such as the moderating position of the Qur'an between the Tanakh and Christian Bible, and the moderating position of Islam between Judaism and Christianity. Among these principles are the Qur'an's critical awareness and theories of taḥrīf and tabdīl, for example. The objectivity of the Qur'an is shown in the way it accepts previous revealed texts, and acknowledges them as a matter of belief, while seeking at the same time to conclusively clarify the revelation. In conclusion, this paper urges the usefulness of the Qur'an as a source of Biblical Criticism and Jewish and Christian interpretation and exegesis of the Tanakh and the Christian Bible.
13
Levitin, Dmitri. "Early Modern Biblical Criticism and the Republic of Letters". Erudition and the Republic of Letters 6, n. 4 (30 novembre 2021): 427–64. http://dx.doi.org/10.1163/24055069-06040005.
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Victor H. Matthews. "The Nature of Biblical Criticism (review)". Shofar: An Interdisciplinary Journal of Jewish Studies 27, n. 2 (2009): 202–4. http://dx.doi.org/10.1353/sho.0.0256.
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Boer, Roland. "Twenty-five Years of Marxist Biblical Criticism". Currents in Biblical Research 5, n. 3 (giugno 2007): 298–321. http://dx.doi.org/10.1177/1476993x07077963.
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In the context of a renewed interest in Marxism outside biblical studies, this article surveys and critiques the background and current status of a similar renewal in biblical studies. It begins with a consideration of the background of current studies in liberation, materialist and political theologies, and moves on to note the division between literary and social scientific uses of Marxist theories. While those who used Marxist literary methods were initially inspired by Terry Eagleton and Fredric Jameson, more recent work has begun to make use of a whole tradition of Marxist literary criticism largely ignored in biblical studies. More consistent work, however, has taken place in the social sciences in both Hebrew Bible and New Testament studies. In Hebrew Bible studies, debates focus on the question of mode of production, especially the domestic or household mode of production, while in New Testament studies, the concerns have been with reconstructing the context of the Jesus movement and, more recently, the Pauline correspondence. I close with a number of questions concerning the division into different areas of what is really a holistic approach to texts and history.
16
Torres, Milton L. "Presentation of the Dossier". Caminhando 22, n. 2 (21 dicembre 2017): 15. http://dx.doi.org/10.15603/2176-3828/caminhando.v22n2p15-16.
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We are pleased to offer our readers a brief about Contributions of the archaeological research and literary approaches of Bible, an effort to honor our commitment to scientific theological production, in this case engaging a science whose unique contribution has enriched and continues to enrich our knowledge of Biblical lands and times, providing us with important comparative material to our own times and circumstances. For this reason, the article chosen to open these considerations is “Brief history of biblical archeology: contribution and american criticism”, by Fábio Augusto Darius and Elder Hosokawa, in which these researchers show the affinities of Biblical archaeology with archaeological science in general, and devote themselves to the ambitious goal of relating, even if briefly, the main names and events of Biblical archaeology from its origin to the present, as well as present important aspects of the American contribution to the research, dissemination, and criticism of Biblical archaeology.
17
Miceli, Calogero A. "Perspective Criticism and the Study of Narrative Biblical Literature". Théologiques 24, n. 1 (19 aprile 2018): 167–83. http://dx.doi.org/10.7202/1044744ar.
Testo completoAbstract (sommario):
In his recent works,Watching a Biblical Narrative : Point of View in Biblical Exegesis(2007) andPerspective Criticism : Point of View and Evaluative Guidance in Biblical Narrative(2012), Gary Yamasaki has introduced a new methodology, entitled Perspective Criticism, for analyzing biblical literature. The following paper seeks to evaluate whether or not this proposed method is a viable tool for use in the study of biblical texts. In order to do so, the account of the hemorrhaging woman (Mark 5 : 24-34) is used as a test case. In the story, the implied reader is provided with background information about the history and motivation of the hemorrhaging woman. Rather than focusing solely on the protagonist Jesus, the narrator shifts the focus of the story onto the woman and explains her unsuccessful attempts, over the years, to find a cure for her ailment. In employing the Perspective Criticism methodology, the following paper argues that the implied author has purposefully inserted this privileged information, which is achronological to the narrative time of the pericope, in order to elicit empathy from the reader with the woman. The account offers the audience the ability to see previous events from the woman’s point-of-view in order to understand her tragic struggle and emotionally connect with her inner thoughts.
18
Berge, Kåre. "Bibelteologi som skrift?" Dansk Teologisk Tidsskrift 72, n. 2 (17 giugno 2009): 140–45. http://dx.doi.org/10.7146/dtt.v72i2.106460.
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This article reviews two books of N. P. Lemche (also published in USA). Lemche discusses how to make biblical theology “after the collapse of history” in the sense of the Copenhagen school. Biblical theology should be based on the texts and narratives not on history. This does not, however, mean a return to literary criticism or structuralism. Biblical texts, in Lemche’s view, should be regarded as arbitrary cultural artifacts, which have to be studied as cultural representations of social conditions in the pre-Christian centuries.
19
Edenburg, Cynthia. "Falsifiable Hypotheses, Alternate Hypotheses and the Methodological Conundrum of Biblical Exegesis". Zeitschrift für die alttestamentliche Wissenschaft 132, n. 3 (10 settembre 2020): 383–401. http://dx.doi.org/10.1515/zaw-2020-3001.
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AbstractIt has become fashionable to bemoan the state of diachronic biblical criticism since the application of its method involves subjective judgments. Should diachronic criticism be laid to rest? This programmatic essay engages Popper’s view of scientific propositions as falsifiable hypotheses, and reevaluates the importance of alternate hypotheses. The discussion considers the way the different purposes of scholars inform their practice of method and their evaluation of opposing explanations. The methodological observations are illustrated with examples from the Covenant Code and Deut 1–12.
20
Rofé, Alexander. "Digesting djd 12: Its Contribution to the Textual Criticism of the Pentateuch". Dead Sea Discoveries 23, n. 1 (31 marzo 2016): 97–104. http://dx.doi.org/10.1163/15685179-12341374.
Testo completoAbstract (sommario):
The contribution of the fragmentary scrolls of Genesis-Numbers to the history of the biblical text lies in both primary and secondary readings. The former consist of variants to Gen 22:14; Exod 1:5; 39:21; Lev 26:30–31; Num 32:30. The latter are extant in Exod 2:3; Lev 1:1–7; 17:4; Num 18:26; 20:13 and chapters 27 + 36. The secondary readings are instructive concerning the transmission of the biblical text during the Second Commonwealth. They derived from ideological motives or literary concerns.
21
Fiorenza, Elisabeth Schüssler. "Rhetorical Situation and Historical Reconstruction in 1 Corinthians". New Testament Studies 33, n. 3 (luglio 1987): 386–403. http://dx.doi.org/10.1017/s002868850001434x.
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In the past fifteen years or so New Testament scholars have sought to balance the predominantly historical orientation of biblical studies with insights and methods derived from literary studies and literary criticism. In addition, discussions of hermeneutics and pastoral ‘application’ have attempted to replace the overall framework of meaning that has been eroded by the eclipse of biblical theology understood as salvation history. Finally, the studies of the social world of early Christianity have focused anew on the social-political situation and economic-cultural conditions of the New Testament writers and their communities. However, these discussions have not yet led to the formulation of a new integrative paradigm in biblical interpretation. This paper seeks to contribute to this three-pronged discussion by utilizing rhetorical criticism for the interpretation of Paul's first extant letter to the community of Corinth. My main goal is thereby not to add a ‘new interpretation’ to the many variant readings of 1 Corinthians but to explore the questions, methods, and strategies involved in the interpretation of the letter.
22
Segovia, Fernando F. "Postcolonial and Diasporic Criticism in Biblical Studies: Focus, Parameters, Relevance". Studies in World Christianity 5, n. 2 (ottobre 1999): 177–95. http://dx.doi.org/10.3366/swc.1999.5.2.177.
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Segovia, Fernando F. "Postcolonial and Diasporic Criticism in Biblical Studies: Focus, Parameters, Relevance". Studies in World Christianity 5, Part_2 (gennaio 1999): 177–95. http://dx.doi.org/10.3366/swc.1999.5.part_2.177.
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Seters, John Van, e Irving M. Zeitlin. "Ancient Judaism: Biblical Criticism from Max Weber to the Present". American Historical Review 91, n. 2 (aprile 1986): 364. http://dx.doi.org/10.2307/1858148.
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Holmes, Andrew R. "Biblical Authority and the Impact of Higher Criticism in Irish Presbyterianism, ca. 1850–1930". Church History 75, n. 2 (giugno 2006): 343–73. http://dx.doi.org/10.1017/s0009640700111345.
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The decades between 1850 and 1930 saw traditional understandings of Christianity subjected to rigorous social, intellectual, and theological criticism across the transatlantic world. Unprecedented urban and industrial expansion drew attention to the shortcomings of established models of church organization while traditional Christian beliefs concerning human origins and the authority of Scripture were assailed by new approaches to science and biblical higher criticism. In contradistinction to lower or textual criticism, higher criticism dealt with the development of the biblical text in broad terms. According to James Strahan, professor of Hebrew at Magee College, Derry, from 1915 to 1926, textual criticism aimed “at ascertaining the genuine text and meaning of an author” while higher “or historical, criticism seeks to answer a series of questions affecting the composition, editing and collection of the Sacred Books.” During the nineteenth century, the controversy over the use of higher critical methods focused for the most part upon the Old Testament. In particular, critics dismissed the Mosaic authorship and unity of the Pentateuch, arguing that it was the compilation of a number of early documentary fragments brought together by priests after the Babylonian Exile in the sixth century B.C. This “documentary hypothesis” is most often associated with the German scholar, Julius Wellhausen. Indeed, higher criticism had been fostered in the extensive university system of the various German states, which encouraged original research and the emergence of a professional intellectual elite. It reflected the desire of liberal theologians to adapt the Christian faith to the needs and values of modern culture, particularly natural science and history.
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Moore, Stephen D., e Denise Kimber Buell. "Introduction: Queerness, Time, and Biblical Interpretation". Biblical Interpretation 28, n. 4 (30 ottobre 2020): 385–97. http://dx.doi.org/10.1163/15685152-2804a001.
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Abstract This article introduces a thematic issue of Biblical Interpretation on the “temporal turn” in queer theory as it relates to biblical studies. Queer theorists of time have variously interrogated inherited concepts of history, historiography, historicity, and/or periodicity; the chrononormativity that regulates contemporary sexual lives; reproductive futurism, which evokes “our children” and their future to shore up heteronormativity and anathematize queerness; or explored the complex relations of queerness to the future and hence to hope. The contributions to this thematic issue, also introduced in the article, creatively harness these temporal theories and analytic strategies for queer biblical criticism and queer biblical hermeneutics.
27
Samet, Nili. "Redaction patterns in biblical wisdom literature in light of the instructions of Shuruppak". Zeitschrift für die alttestamentliche Wissenschaft 133, n. 2 (26 maggio 2021): 208–24. http://dx.doi.org/10.1515/zaw-2021-2005.
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Abstract This paper examines redactional theories regarding the development of the Book of Proverbs from a comparative perspective. Building on the methodology known as Empirical Models for Biblical Criticism, the paper explores patterns of development and redaction in the Mesopotamian proverb collection The Instructions of Shuruppak, including growth of collections, editorial use of opening and concluding formulas, and religiously-oriented redaction. These, in turn, serve as an illustration for very similar processes hypothesized by Biblicists regarding the development of biblical wisdom collections.
28
Levenson, Jon D. "Religious Affirmation and Historical Criticism in Heschel's Biblical Interpretation". AJS Review 25, n. 1 (aprile 2001): 25–44. http://dx.doi.org/10.1017/s036400940001223x.
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Not least among the bittersweet gifts of modernity to the Jews is the complication of dealing with the Bible both as sacred scripture and as a document subject to the same canons of inquiry as any other historical, or putatively historical, record. The problem goes far beyond the familiar one posed by narratives that ancient historians find doubtful or quite impossible. For historical critical research into the Tanakh (as into all other scriptures) also uncovers the processes of development of the worldviews within the literature and thus puts a painful question to those who wish to affirm Judaism as a contemporary reality. How can a literature so variegated and contradictory speak with a normative voice today? It is no wonder that so many biblical scholars avoid the normative theological questions altogether and content themselves with historical and philological description (which, of course, presupposes norms of its own). It is also no wonder that so many religious practitioners neglect the historical issues and treat their scriptures as representing a static, uniform, and unvarying worldview—not surprisingly, the worldview of their own, postbiblical affirmation.
29
Twining, T. "Richard Simon and the Remaking of Seventeenth-Century Biblical Criticism". Erudition and the Republic of Letters 3, n. 4 (24 ottobre 2018): 421–87. http://dx.doi.org/10.1163/24055069-00304003.
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This article presents a new interpretation of Richard Simon’s Histoire critique du Vieux Testament (1678). It argues that the initial prohibition of Simon’s work in 1678 has separated it from the debates and arguments that chiefly shaped its contents. It gives an account of the developments in seventeenth-century biblical criticism that preceded Simon’s work before offering a new account of the genesis and composition of the Histoire critique du Vieux Testament. Following this, it presents an examination--based in part on previously unexamined material drawn from Simon’s library--of three of the central and most innovative parts of Simon’s project: his definition of his approach as a ‘critical history’, his new history of the Hebrew text of the Old Testament, and his novel use of manuscript material. The study concludes with a reconsideration of Simon’s work immediately following the Histoire critique du Vieux Testament’s prohibition, arguing that in a series of Latin works Simon attempted to use the methods and shared assumptions of seventeenth-century biblical criticism to justify his work to his contemporary scholars.
30
Arkush, Allan. "Biblical criticism and cultural Zionism prior to the first world war*". Jewish History 21, n. 2 (24 gennaio 2007): 121–58. http://dx.doi.org/10.1007/s10835-006-9035-y.
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van Miert, Dirk. "Making the States’ Translation (1637): Orthodox Calvinist Biblical Criticism in the Dutch Republic". Harvard Theological Review 110, n. 3 (luglio 2017): 440–63. http://dx.doi.org/10.1017/s0017816017000177.
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In the study of the history of biblical scholarship, there has been a tendency among historians to emphasize biblical philology as a force which, together with the new philosophy and the new science of the seventeenth century, caused the erosion of universal scriptural authority from the mid-seventeenth century onwards. A case in point is Jonathan Israel's impressive account of how biblical criticism in the hands of Spinoza paved the way for the Enlightenment. Others who have argued for a post-Spinozist rise of biblical criticism include Frank Manuel, Adam Sutcliffe, and Travis Frampton. These scholars have built upon longer standing interpretations such as those of Hugh Trevor-Roper and Paul Hazard. However, scholars in the past two decades such as Anthony Grafton, Scott Mandelbrote and Jean-Louis Quantin have altered the picture of an exegetical revolution inaugurated by Thomas Hobbes (1588–1679), Spinoza (1632–1677), and Richard Simon (1638–1712). These heterodox philosophers in fact relied on philological research that had been largely developed in the first half of the seventeenth century. Moreover, such research was carried out by scholars who had no subversive agenda. This is to say that the importance attached to a historical and philological approach to the biblical text had a cross-confessional appeal, not just a radical-political one.
32
Williamson, H. G. M. "The Edited Bible. The Curious History of the "Editor" in Biblical Criticism". Journal of Jewish Studies 58, n. 2 (1 ottobre 2007): 333–34. http://dx.doi.org/10.18647/2739/jjs-2007.
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Somos, Mark. "Secularization in De Iure Praedae: from Bible Criticism to International Law". Grotiana 26, n. 1 (2007): 147–91. http://dx.doi.org/10.1163/187607508x366571.
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AbstractThis article shows that the conspicuous and consistent idiosyncrasy of Grotius's Biblical interpretation is an important part of his revolutionary effort to secularize natural law. In De iure praedae and related works, Grotius systematically deployed a range of exegetical techniques in order to demonstrate that the Bible, like all texts, is open to multiple interpretations and susceptible to hijacking by rival agendas. This strategy aimed to render the Bible inadmissible as evidence in legal disputes and political legitimacy claims. The consistent instrumentality of Grotius's use of the Bible in IPC cannot be dismissed as mere legalistic opportunism or described as an atheistic move. Rather, Grotius's exegetical strategy was motivated by pacifism and a desire to protect religion from politicization. The article positions this secularization strategy in the intellectual environment of the Leiden Circle, and shows how competing Catholic, Calvinist, and Mennonite political readings of the same key biblical passages during the Dutch-Iberian conflict provided the immediate occasion for writing IPC. In order to construct a natural law theory that was independent from, and therefore acceptable to, all religious sides, it was necessary to ensure that the Bible have no final word in law or politics, lest its invocation link disagreements to belief and thereby render them impossible to resolve.
34
Harrill, J. Albert. "The Use of the New Testament in the American Slave Controversy: A Case History in the Hermeneutical Tension between Biblical Criticism and Christian Moral Debate". Religion and American Culture: A Journal of Interpretation 10, n. 2 (2000): 149–86. http://dx.doi.org/10.1525/rac.2000.10.2.03a00020.
Testo completoAbstract (sommario):
The study of nineteenth-century U.S. biblical exegesis on the slavery question illumines a fundamental paradox in American religious culture. The relationship between the moral imperative of anti-slavery and the evolution of biblical criticism resulted in a major paradigm shift away from literalism. This moral imperative fostered an interpretive approach that found conscience to be a more reliable guide to Christian morality than biblical authority. Yet, the political imperative of proslavery nourished a biblicism that long antedated the proslavery argumentation and remains prevalent in American moral preaching. The nineteenth-century desire to resolve this paradox led to important innovations in American interpretations of the Bible.
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Stanglin, Keith D. "The Rise and Fall of Biblical Perspicuity: Remonstrants and the Transition toward Modern Exegesis". Church History 83, n. 1 (marzo 2014): 38–59. http://dx.doi.org/10.1017/s0009640713001674.
Testo completoAbstract (sommario):
The purpose of this article is to examine the biblical exegesis of two seventeenth-century Dutch Remonstrant theologians, Simon Episcopius (1583–1643) and Étienne de Courcelles (1586–1659). Their hermeneutic was characterized by an emphasis on the perspicuity, or clarity, of scripture through the use of reason, combined with the marginalization of spiritual meanings in favor of the literal-grammatical sense alone. In both of these emphases, they went beyond their theological forebear, Jacob Arminius (1559–1609), and adumbrated the methods of later Enlightenment thinkers. The stress on perspicuity and authorial intention led to increasing fascination with text criticism, linguistic analysis, and historical contextualization, highly rarefied disciplines that became prerequisites for correct, scholarly biblical interpretation. This development also pushed the question of biblical fallibility closer to the center of the doctrine of scripture. As a consequence of the philological, scientific study of the Bible, biblical interpretation was relegated to the field of scholarship and doctrinal formulation to the church. The original ideal of biblical perspicuity resulted in biblical obscurity.
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Expósito de Vicente, Cristina. "Visual Exegesis of Herodias and Salome from Feminist Rhetorical Criticism: The Construction of a Myth". Religions 15, n. 3 (8 marzo 2024): 328. http://dx.doi.org/10.3390/rel15030328.
Testo completoAbstract (sommario):
The biblical account of Salome has been marked throughout history by two main themes: on the one hand, the princess’s dance in front of the main rulers of Galilee, and on the other hand, the request for the head of John the Baptist to King Herod, instigated by his mother Herodias. The reading of this passage has been strongly marked by the different patriarchal exegetical approaches, which have modulated the reception of both female characters being traceable through the visual and literary arts, to the point of taking on the concept of femme fatale. Really, in both moments Salome is the executor of the actions, not as a result of her capacity for agency, but due to her influenceable character. Through a critical–historical analysis of the biblical passage, Herodias and Salome emerge with characteristics quite different from what 19th-century Art History inherited. The methodology of feminist rhetorical criticism allows for an approach to the visual re-imaginings of this biblical passage that have shaped the iconography of these two figures. The field of visual arts, particularly the production of the late 19th and early 20th centuries, will be the great receptacle for the genesis of the fatality and assimilation of these female biblical figures.
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Emerton, J. A., e R. C. Fuller. "Alexander Geddes 1737-1802: A Pioneer of Biblical Criticism". Vetus Testamentum 35, n. 1 (gennaio 1985): 124. http://dx.doi.org/10.2307/1517889.
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Gaponenkov, Alexey A., e Alexander S. Tsygankov. "The Biblical Theme in the Historical Monographs of Georgy P. Fedotov". RUDN Journal of Philosophy 26, n. 1 (29 marzo 2022): 30–40. http://dx.doi.org/10.22363/2313-2302-2022-26-1-30-40.
Testo completoAbstract (sommario):
The article stresses that Georgy P. Fedotov's systematic reference to the Bible enabled him in his historical monographs (Abelard, St. Filipp Metropolitan of Moscow, Saints of Ancient Russia, Spiritual Poems ) to reconstruct the spiritual reality of past eras and symbolically perceive the present. Fedotov intended to know The Gospel in History, Russian religiosity, exploring it on the material of hagiographies of saints, spiritual poems, folk faith, apocrypha, and prologues. Fedotov considered the history of Russian culture in terms of a "living chain," an integral phenomenon existing due to the Holy Scriptures and Holy Tradition. However, "The sacred tradition of the Church is included in the general stream of historical tradition, all complex, always muddy, human weaving truth and falsehood." Fedotov raised the question of the relationship between scientific criticism and biblical exegetics: how can we reconcile exegetics of sacred texts, which assume that the Bible is an inspired book, and historical criticism, which by its very nature cannot share such a position, being aimed at comprehending objective historical reality? He solved it convincingly practically through hermeneutic religious analysis of hagiographic monuments and spiritual verses. In his Spiritual Poems Fedotov explores folklore material compared to biblical texts, hagiographies, and apocrypha, to comprehend the peculiarity of religious "Weltanschauung" and popular orthodoxy. In spiritual verses, there was a transformation of biblical images (Christ, the Virgin Mary, the Last Judgment) under the influence of folk faith with pagan features. In folklore texts, Fedotov reveals how Christ, from savior and redeemer, turns into a king and dreadful judge. The image of the Mother of God merges in the popular consciousness with the image of the mother earth, suffering from people. Eschatological prophecies are based on impressions from icons, frescoes, and lubok pictures. Fedotov's historical monographs illuminate various aspects of Russian religious consciousness regarding Holy Scripture, considering dogmatic biblical exegetics and historical criticism. All the mentioned facts allow us to assert that Fedotov was the leading secular biblical scholar of the Russian diaspora.
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Vroom, HM. "Echt gebeurd? Verhalen of feiten? Over historische en literaire bijbelkritiek en de zeggenschap van de bijbel". Verbum et Ecclesia 28, n. 1 (17 novembre 2007): 345–71. http://dx.doi.org/10.4102/ve.v28i1.111.
Testo completoAbstract (sommario):
A serious objection against Christian faith is that the Bible is not trustworthy because the history it relates does not correspond to the facts of history. In theology this problem is “solved” by some biblical scholars by an acceptance of the research methods that are used for all literature alike while others accept the historical critique by understanding the biblical history as a faithful but a-historical revelation. Fundamentalists reject the historical-critical objections and stress the inerrancy of Scripture. In this contribution these three “answers” are rejected: biblical studies shall take the (real) facts serious indeed (pace inerrancy), nor jump into an a-historical revelatory history next to historical criticism (pace strong Barthian views in the “Amsterdam School”), but neither read religious scriptures all in the same way “as all literature” — but apply academic methods as is appropriate for the Hebrew and Greek Bible.
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Strickland, Forrest C. ":Scriptural Authority and Biblical Criticism in the Dutch Golden Age". Sixteenth Century Journal 49, n. 3 (1 settembre 2018): 902–4. http://dx.doi.org/10.1086/scj4903156.
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Alexander, Elizabeth Shanks. "Recent Literary Approaches to the Mishnah". AJS Review 32, n. 2 (novembre 2008): 225–34. http://dx.doi.org/10.1017/s0364009408000093.
Testo completoAbstract (sommario):
Literary approaches to rabbinic literature entered the field through biblical studies, in which scholars from different quarters and different points of reference were using them to make sense of the biblical text as it has come down to us. The literary approach took umbrage at the way in which the historical source-critical approach dissects the Bible into its constituent sources. The literary approach was an overt attempt to overcome the fractures that historical criticism had introduced into the surface of the biblical text. It proposed instead to read the text—with all of its surface irregularities, gaps, and hiatuses—as coherent and meaningful.
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Houston, Walter J. "Prophecy and Religion Revisited: John Skinner and Evangelical Biblical Criticism". Religions 12, n. 11 (28 ottobre 2021): 935. http://dx.doi.org/10.3390/rel12110935.
Testo completoAbstract (sommario):
The paper is an essay in the history of interpretation. Its subject is John Skinner’s book on the life of Jeremiah, Prophecy and Religion (1922). The main aim is to place the work in its historical, theological and cultural context, to explain Skinner’s conviction that Jeremiah’s life marks the emergence of personal religion in Israel and points towards Christianity. Attempts at such contextualization by J. Henderson and M.C. Callaway are studied and shown to be inadequate. Skinner’s religious context and theological education are then reviewed and are shown to be sufficient to account for his belief in the pivotal role of Jeremiah in the evolution of ‘religion’. The paper finally addresses the present-day significance of Skinner’s work and concludes that while Prophecy and Religion is of limited value for the interpretation of Jeremiah, Skinner’s life and work as a whole as an evangelical believer engaged in radical biblical criticism is a valuable model neglected over the last 100 years.
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Tănăsescu, Gabriela. "Spinoza și Uriel da Costa. Schița unei filiații analitice". Studii de istorie a filosofiei universale 31 (30 dicembre 2023): 157–66. http://dx.doi.org/10.59277/sifu.2023.12.
Testo completoAbstract (sommario):
The paper circumscribes, through a specific history of ideas approach, the influence on Spinozaʼs philosophy and his radical biblical analysis of the unique intelectual and religios model of marranos ‒ Sephardic “secret Jews” forcibly converted to Christianity in Spain and Portugal, later converted to Judaism in their exile in the Netherlands in particular. From the “radical cases” of heterodox marranos, the paper presents the historical and linguistic coordinates of Uriel da Costa’s biblical criticism, followed by Spinoza as well, and also the similarities of thought and existential parcours between the two thinkers.
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Stievermann, Jan. "Admired Adversary: Wrestling with Grotius the Exegete in Cotton Mather’s Biblia Americana (1693–1728)". Grotiana 41, n. 1 (16 giugno 2020): 198–235. http://dx.doi.org/10.1163/18760759-04101010.
Testo completoAbstract (sommario):
This essay examines the reception of Grotius’s pioneering Annotata ad Vetus Testamentum (1644) in the ‘Biblia Americana’ (1693–1728), a scriptural commentary written by the New England theologian Cotton Mather (1663–1728). Mather engaged with Grotius on issues of translation, biblical authorship, inspiration, the canon, and the legitimate forms of interpreting the Hebrew Bible as Christian Scripture. While frequently relying on the Dutch Arminian humanist in discussing philological problems or contextual questions, Mather (as a self-declared defender of Reformed orthodoxy) in many cases rejected, ignored, or significantly modified Grotius’s farther-reaching conclusions on dogmatically sensitive topics. This strategy marks Mather’s ‘Biblia Americana’ as an exemple of a highly sophisticated but ultimately apologetic type of biblical criticism in the context of the early Enlightenment in British North America.
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Glover, Daniel B. "Is Josephus Among The Qumranites? Unraveling A Textual Conundrum In 1 Samuel 10:27b". Zeitschrift für die alttestamentliche Wissenschaft 132, n. 2 (26 maggio 2020): 266–80. http://dx.doi.org/10.1515/zaw-2020-2005.
Testo completoAbstract (sommario):
AbstractAlthough Josephus’s biblical works typically reflect a dependence on the LXX, his text of Samuel presents a curious case to Hebrew Bible textual critics. One conundrum is found in 1Sam 10:27b, which includes material not found in the LXX or the MT. The presence of the same plus in 4QSama complicates the textual discussion. Some scholars take its presence in Josephus and 4QSama as evidence that the plus was omitted accidentally by the LXX and MT. While I broadly agree with their conclusions, this paper complicates their arguments and provides a more compelling reason for the omission of this material in the LXX and MT. The paper concludes by recognizing the value that the biblical text preserved in Josephus’s works brings to Hebrew Bible textual criticism.
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Talstra, E. "Is hermeneutiek nog ergens goed voor?" Theologia Reformata 63, n. 2 (1 giugno 2020): 128–37. http://dx.doi.org/10.21827/tr.63.2.128-137.
Testo completoAbstract (sommario):
Is Biblical Hermeneutics still a meaningful discipline? Modern studies in hermeneutics either try to teach us how we can still speak about God in modern society, or that we should accept our limited abilities to speak about God at all. This article claims that these options separate God from the long history of biblical texts and contexts where He, as ‘I,’ addresses Israel as ‘you’. In his recent book on reading the Bible, Arnold Huijgen concentrates on the soul rather than on the ratio as an instrument for reading the Bible. Though agreeing with Huijgen’s criticism of modern rationalistic hermeneutics, this article does not see why the soul should take over the role of biblical scholarship when reading the Bible.
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David, Alun. "Sir William Jones, Biblical Orientalism and Indian Scholarship". Modern Asian Studies 30, n. 1 (febbraio 1996): 173–84. http://dx.doi.org/10.1017/s0026749x00014128.
Testo completoAbstract (sommario):
For many students of late-eighteenth and nineteenth-century British intellectual and literary history, Sir William Jones (1746–94) has lately come to seem a figure of great significance for our understanding of the period. A notable if implicit claim for his importance is to be found in Jerome McGann's revisionist New Oxford Book of Romantic Period Verse (1993); A Hymn to Na'ra'yena (1785), Jones's translation from the Sanskrit, is symbolically placed as the anthology's first item. This essay will argue that Jones's Indian scholarship will be better understood in the light of its links with contemporary developments in biblical criticism.
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Shapiro, Marc B. "Is Modern Orthodoxy Moving Towards an Acceptance of Biblical Criticism?" Modern Judaism - A Journal of Jewish Ideas and Experience 37, n. 2 (maggio 2017): 165–93. http://dx.doi.org/10.1093/mj/kjx021.
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CHEN, Zhongxiang. "Interpretation of the Women in the Biblical Literature". Review of Social Sciences 1, n. 6 (29 giugno 2016): 09. http://dx.doi.org/10.18533/rss.v1i6.36.
Testo completoAbstract (sommario):
<p>Bible as literature and Bible as religion are comparative. It is without doubt that Bible, as a religious doctrine, has played a great role in Judaism and Christianity. It is meanwhile a whole literature collection of history, law, ethics, poems, proverbs, biography and legends. As the source of western literature, Bible has significant influence on the English language and culture, English writing and modeling of characters in the subsequent time. Interpreting the female characters in the Bible would affirm the value of women, view the feminist criticism in an objective way and agree the harmonious relationship between the men and the women. </p>
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Mandelbrote, Scott. "‘A duty of the greatest moment’: Isaac Newton and the writing of biblical criticism". British Journal for the History of Science 26, n. 3 (settembre 1993): 281–302. http://dx.doi.org/10.1017/s000708740003106x.
Testo completoAbstract (sommario):
Will Ladislaw's words, which so disillusion the young Dorothea, might also depress the modern interpreter of Newton's theology. Encountering the bulk of Newton's manuscript theology, it is tempting to sympathize with Dorothea's eventual response to The Key to all Mythologies, and to want nothing of it. The assessment of John Conduitt, Newton's son-in-law and executor, that his ‘relief and amusement was going to some other study, as history, chronology, divinity, and chemistry’ has in the past provided an ample excuse for those who have wished to take such a course, and to ignore Newton's biblical criticism. In the last three decades, however, Newton scholarship has come to terms with its hero's twilight activities, and reclassified them as being at least as important to him as the natural philosophy of the Principia, and intimately bound up with the thinking behind that philosophy. But although many modern scholars are now reluctant to see Newton as Stephen Hawking in breeches, historians of science have tended to concentrate on the implications for Newton's philosophy of his religious and alchemical writings, and in the process often have distorted their religious context. Historians of ideas have been beguiled by Newton's disciples, and by the esoteric texts from Newton's library, to ride hobbyhorses of their own which do not always illuminate Newton's reasons for writing theology. There is a danger of ‘knowing what is being done by the rest of the world’ before troubling with what Newton was up to when he worried about religion and theology, channelling his energies into treatise after treatise on the interpretation of prophecy. I want to suggest what some of Newton's concerns may have been, by looking at his ideas of religious duty and of the Church, and to liberate Newton from his disciples for long enough to consider some of his ideas about the relationships of prophetic and natural philosophical explorations of divinity.