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In Critical History of the Text of the New Testament, 17th century Oratorian Richard Simon (1638-1712), ‘father’ of modern biblical criticism, surveys the genuineness, accuracy, authority, and reliability of all then known sources of the New Testament. He makes rigorous, objective, and expert use of a staggering quantity of material relating to the text—Greek and Latin manuscripts, early versions, quotations from the Old Testament in the New, from the Church Fathers and other commentators of all periods. Though in his day Simon was contradicted, opposed, persecuted, and silenced, it is precisely because, three centuries ago, he dared to be different, and because of his knowledge and his scrupulously “scientific” approach, that his work deserves to reach a wider audience.
This volume draws together eleven essays by scholars of the Hebrew Bible, New Testament, Greco-Roman religion and early Judaism, to address the ways that conceptions of identity and otherness shape the interpretation of biblical and other religiously authoritative texts. The contributions explore how interpreters of scriptural texts regularly assume or assert an identification between their own communities and those described in the text, while ignoring the cultural, social, and religious differences between themselves and the text's earliest audiences. Comparing a range of examples, these essays address varying ways in which social identity has shaped the historical contexts, implied audiences, rhetorical shaping, redactional development, literary appropriation, and reception history of particular texts over time. Together, they open up new avenues for studying the relations between social identity, scriptural interpretation, and religious authority.
This state of the art collection offers fresh perspectives on why intersections between literature, religion, and ethics can address the fault lines of modernity and are not necessarily the cause of modernity's 'faults.' From a diverse cohort of scholars from around the world, with appointments in comparative literature and other disciplines, the essays suggest that the imagined hegemony of a Judeo-Christian Western project is neither exclusively true nor productive. However, the essays also suggest that elements of the Western religious traditions are important vectors for understanding modernity's complicated relationship to the past.
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