The title of his essay was: “Church History as History of the Exposition of Sacred Scripture.”4. Seeing church history in the interpretive horizon of the history of the exposition of Scripture seems a good answer to the challenge of this situation.
EARLY CHRISTIAN EXEGESIS
The Text of Mark in the Hands of the Orthodox
Developments within this wider discipline can of course be expected to have some relevance to the history of Scriptural exegesis. This study will explore some of the ways in which these fields of literary criticism, textual criticism and the history of interpretation - fields that may seem quite different on the surface - are quite closely related.
Literary Criticism and the History of Interpretation
For them, the meaning is within the text, and the task of the critic is to discover this meaning by applying objective interpretive criteria in the process of analysis. When we examine how the text of the Bible has been interpreted over the centuries, we see how the process of constructing meaning took place among different readers in different contexts.
Literary Criticism, Textual Criticism, and the History of Interpretation
The Use of Stoic Cosmogony in Theophilus of Antioch’s Hexaemeron
Bierma, Marcion: The Gospel of the Alien God (Durham: Labyrinth, 1990), lacks the appendices; also, Grant, Apologists, 160. The main question of the first book of AdAutoZycum is epistemological: how do we know God.
Theophilus, the Hellenistic Historians, and Stoic Cosmology Theophilus’s juxtaposition of cosmogony with chronography may appear
7-13, tells the story of the origin of the world, of animals, of people, of the first elements of civilization, including religion. This reopens the question of Hecataeus of Abdera's authorship of the cosmogony as it stands.
Basic Principles of Stoic Cosmogony and Cosmology
With this hypothesis in mind, we can proceed to a brief overview of the basics of Stoic cosmology, followed by a detailed analysis of some sections in Ad Autolyczm 2.10-28, his treatment of Gen. Just as the elements and then the rest of the world and its inhabitants came into existence, they are destined to disappear.81 On a biological model this can be seen as both a cosmic death and a cosmic reproduction.*2 In the periodic cosmic conflagration ( &&~oay ) the cosmos reproduces itself by the same fiery generative process by which it first came into being.
Theophilus’s Reading of Genesis l-3 as a Modification of Stoic Cosmogony
Separation of the elements in the cosmic embryo and generation by Spirit (nve*a) of the sublunar world. M-13 depicts the biblical text as phase two of Chrysippus's cosmogony, the separation of the elements in the cosmic embryo.
Theophilus on Genesis 24 as Protohistory Rather Than Myth Diodorus began his universal history by contrasting “two opinions” which
Theophilus is interested in maintaining the philosophical acceptability of the sacred text despite the anthropomorphism and anthropopathism in the narrative. Thus when Theophilus describes the pre-Fall condition of Adam and Eve in terms of contem-.
Conclusion
The Exegesis of History in John Chrysostomk Homilies on Acts
He says that Scripture must provide cures for the ailments of the soul, both in its histories (tuqia) and in its exhortations (xquivau~~). John warns that it is not only history as narrative that the book presents, but it is a witness to the experiences of the apostles.
Luke and the Standards of Histmiography
9 Even this goal, as we will see, is part of the book's function as history. 62 AMANDA BERRY WYLIE JOHN CHRISTOSTOM'S FRUITS ON ACTS 63 A concern that was common among ancient historiographers.
John and the Didactic P&me of History
He highlights the actions and personalities of the apostles as patterns or models for all Christians. He indicates his plan to make a similar investigation in words to the proof he has just shown in the exposition of the text.
The History and Identity of a People
We Bodies: Paul and Augustine on the Resurrection of the Flesh
There the "mountain of the Lord," the temple, will be rebuilt or renewed in splendor. And the following have no share: he who says: There is no resurrection from the dead."
The Rhetoric of God in the
BERNARD his hosts of angels; a vague perception of God in this life is thwarted.
The Verbal Nature of God’s Revelation
The Problem of Human Understanding of Scripture
Again, in the above-quoted passage from Conf: 13, Augustine says: "Now we see your Word, not as it is, but dimly, through the clouds, 'in a riddle, through the mirror' in the firmament." So the message is not only indirect (through the mirror), it is also unclear (in a riddle); through Paul's words from 1 Cor.
The Theory of Signs and Figurative Speech
To begin to examine the role of figura itself in such an exegesis, the following passage from Commentary on the Psalms (Enarratio in Psalmos) 39.2 is presented: "The ancient people of the Old Testament celebrated in her body. I recognize also with the greatest joy the sheep as those who are shorn of worldly burdens as if they had laid aside their fleeces, and, "come up from the washing," i.e. of baptism, brings "all twins," the two love precepts;.
Figura’s Background in Pagan and Christian Latin
It seems clear that Augustine took the Stoic doctrine of the qpbv or "sign" and used it as the basis for his linguistic theory; moreover, the bishop has taken a Stoic term related to language and applied it to non-linguistic items as well.8 If there are spatio-temporal realities that can also serve as signs, it can be argued that, in Augustine's figurative exegesis, events can function as words. .9 Here is another basis for understanding his use of the term figura in figurative interpretation. For feeding and renewing the flame of love itself. . . figuratively to us.) all these things are related, which become known 8.
The Rhetoric of God by Means of Figurue
It is in this aesthetic aspect that one can see the other main source for Augustine in his use of the term, for Augustine seems to unite both the Christian idea of "type" or "symbol" expressed in terms of figura has. something else - the idea of figura as. 11 It would be reasonable to assume that Augustine the rhetorician was aware of this custom; one finds such evidence in his exegesis, an example of which is now presented.
The Human Authors of Scripture
The Figurative Exegesis of the Revelation of God
The Myth of t&e Augustinian Synthesis
The first investigates the formal authority of Augustinianism: At what point and by what process did the individual theology of Augustine of Hippo become the doctrinal consensus of the church. The second question concerns the material content of that consensus: Did the doctrinal consensus of the church really represent an Augustinian point of view.
The Status and Influence of the Second Council of Orange
The answer to the first question, by historical decision, revolves around the nature and influence of the Second Council of Oran as a triumph of Augustinism. This hypothesis can be tested by examining the aforementioned commentary of Cassiodorus.
Cassiodorus’s Rewrite of Pelagius’s Pauline Commentaries After having been a Prime Minister to Ostrogothic kings and then a war
To what extent they were representative of the entire church is problematic at best. Accordingly, the knowledge that there was a semi-Pelagian controversy was largely lost to the Middle Ages until rediscovered by Thomas Aquinas himself through a reading of the relevant texts of Augustine.6 The Acts of Orange II.
The Doctrine of Predestination in the Cassiodorus Revision Raising the question of grace in the way that it was raised in the Pelagian
Therefore they were called according to his purpose which was also chosen before the foundation of the world. Therefore they were called according to his purpose which was also chosen before the foundation of the world.
Conclusions
LATE MEDIEVAL EXEGESIS
Meister E&art and a Millennium with Mary and Martha
The veneration of Mary Magdalene began as early as the middle of the 11th century and peaked at the end of the 12th century. They anticipated Meister E&hart's view of the "best" as being a "virgin and a wife," almost a combination of Martha and Mary.
The Fusion of Papal Ideology and
For the relationship between developments in the use of title and exegetical developments, see Froehlich, “Saint Peter”, 41. See Wilks, Sovereignty; Brian l'iemey, Founaiztions of the Conciliar Theory (Cambridge: Cambridge University Press, 1%8); idem, Origins of Papaf Infallibility Studies in the History of Christian Thought 6 (Leiden: Brill, 1972).
Canonistic Authority
Dagiti Proceedings ti Maikatlo nga Internasional a Kongreso ti Mediebal a Linteg ti Kanon, angotna C: subsidia, Monumenta Iuris Canonici 4 (Siudad ti Batikano: Apostoliko a Biblioteka ti Batikano).
Papalist Exegesis
Jean Gerson on the “Traditioned Sense”
Evans rightly notes that “the custom of looking to the Fathers was not broken by the changes of the Reformation. Childs consistently tried to talk about the "canonical form" of biblical literature; see e.g. his Introduction to the Old Testament as Scripture (Philadelphia, 1979).
Christopher Columbus as a Scriptural Exegete
For there are twenty-two letters in the Hebrew alphabet, a fact that determined a number of poetic and structural features of the Hebrew Scriptures. Fleming, "The centuple structure of the pearl," in The Alliterative Zhdition in the Fourteenth Century, ed.
Luther3 Humor as a Tool for Interpreting Scripture
Faith and Humor
Because the edition of the first thirty volumes quotes the original text in the Weimar edition of Luther's works onwards. LUTHER'S HUMOR AS A TOOL FOR INTERPRETING THE SCRIPTURE 189 Because Luther was based on the belief that the God of wrath is at the same time the God of mercy, the God of the law that reveals sin, and the God of the Gospel that promises salvation, he became a master of the humorous style.
Lectures on Genesis
Calvin among the Thorn&s
Whatever is good in Jacob is the result of God's electing love and not its cause. When the question of God's justice is raised by Paul, Calvin responds by taking a strongly anti-apologetic stance.
Some Reflections on Relating Calvin’s Exegesis and Theology
A quick review of the explicit cross-references in the NT commentaries yields fourteen: Acts 6:3; Rome. The origin, ordination and office of deacons is described by Luke in the Acts of the Apostles [Acts 6:3].
The Traditioning of Scripture
Calvin's teaching on the diaconate thus provides one demonstration of the symbiotic relationship between his theology and his exegesis. The only unusual points in Calvin's teaching are the identity of these lay elders and the New Testament model for the council.
A Vision of Practical Theology
Marie Dent&e’s Use of Scripture in Her Theology of History
As we have already seen, Dent&e repeatedly emphasizes the effectiveness of the Word of God. We conclude that the power of the Word of God is at the heart of Dent&e's understanding of theology.
Bullinger ‘s Prophets of the “Restitutio”
The preaching of the Word of God is itself a powerful means of ruling God over the world, one that cannot be thwarted by any human power. See my dissertation, "Preaching in the Last Days: The Use of the Theme of "Iwo Witnesses", as Found in Revelation 11:3-13" (Princeton Theological Seminary, 1985), as revised, Preaching in the Last Duys (New York: Oxford University Press, forthcoming).
The Prophet and the Promise
Reform is necessary when the visible marks of the church are obscured as in the days of Elias. 14 Bullinger writes about the covenant as "the source of our religion and the first chapter of it.
Prophets and the Apocalypse
Luther had taken the lead in attempting to mark the development of the Antichrist in the office of bishop of Rome. Much of the speculation about the Antichrist was summed up in Lambert Daneau's work, Tractatus de Antichrist.
MODERNQUESTIONSOF BIBLICALHERMENEUTICS
Teaching History through Preaching
The essential truth of the story is found in the text dictated by the Holy Spirit. Conversion of the Ethiopian Eunuch How the Lord magnifies his mercy in the call of Saul.
Prophecy, Millennialism, and Biblical Interpretation in
Millenarians read the New Testament through the eyes of the Old Testament, rather than the other way around. The plain meaning of the New Testament showed that Jesus and his disciples expected an imminent parousia.
The Fourth Goipel as Trinitarian Source Then and Now
Such titles as "Spirit of God" and "Spirit of Christ" are capsular to a general New Testament distinction-within-unity description of the Spirit in relation to the Father and Son. The author of the Fourth Gospel appears, reassuringly, to be an existentialist demythologist.
Method Contrasts
We can see this by noting that for Jesus "Father" and "he who sent me" are largely equivalent designations lOb). Even if the most radically skeptical assessment of the Fourth Gospel were true,13 it would hardly follow that John is not an open mine for material on the Trinity.
John and the Social Analogy
THE FOURTH GOSPEL AS A TRINITARIAN SOURCE 315 through the Word, Spirit, and Community of the Church: “The United Society. The Church is for society an example, instrument and witness of the perfect communion within God the Trinity.
Social Analogy Conclusion
As the high priestly prayer of Jesus teaches us, the church is the best analogue of the Holy Trinity. Rejecting narcissistic individualism and massifying collectivism alike, we must understand the beauty of this difference-within-the-unity of God's life. 4.
Perils’of Economic and Immanent YIkinity Identification If the social analogy offers us one model of Fourth Gospel use in patristic
Historical Criticism and Dogmatic Interest in Karl Barth’s Theologibal
Karl Barth's two commentaries on Paul's letter to the Romans marked a revolution in biblical hermeneutics. If anything, the question of Barth's attitude to history is even more pressing today than it was in the 1920s.
More Critical than the Historical Critics!
Therefore, he could describe the theme of the Bible in the following terms. It is here that the problem of the relationship between revelatory meaning and historical meaning becomes most acute.
Hermeneutics in an Ecclesial Context
Interpretation of the Bible in the Early Church.” In The Oxford Companion to the Bible, ed. Review of The Secret Book of Revelation: The Last Book in the Bible, by Gilles Quispel.
