Showing papers on "Exegesis published in 1973"

The Captain of Our Salvation: A Study in the Patristic Exegesis of Hebrews

Abstract: Rowan Greer has produced a formidable work combining multiple disciplines: New Testament literature, early Christian theology and hermeneutics, and early Christian history. To date, no other work has matched its content nor research. That is, since Greer’s work in 1973, there has been no other work on the reception of Hebrews in Patristic Exegesis. The immediate value is found within Greer’s ability to interact with a broad textual tradition of early Christian literature and a critical analysis of interpretive and theological traditions.

The influence of Christian doctrine and exegesis on Old English poetry: an estimate of the current state of scholarship

Abstract: Although it is a commonplace of history that Anglo-Saxon England was receptive to Christianity and to Christian-Latin culture and that English churchmen such as Aldhelm, Bede and Alcuin made an important contribution to that culture, it is only in recent years that scholars have explored and emphasized the importance of Christian tradition to the understanding of Old English poetry, especially those poems without explicit Christian content. Increased investigation of Old English prose, which is largely Christian, and the well-known work on Beowulf by Frederick Klaeber, Marie Padgett Hamilton, Dorothy Whitelock and others, seems to have redirected ‘the search for Anglo-Saxon paganism‘ into a search – sometimes opposed – for reflections of Christianity in Anglo-Saxon poetry. While in some quarters this critical and scholarly attention has been confined to the influence of Christian doctrine, ritual and interpretation of the bible, in others it has taken into account the broader cultural influences of the church, especially its transmission of the literature and learning of pagan antiquity.

Philo's 'Heavenly Man' )

Abstract: In a number of passages in the works of Philo of Alexandria Gen. i 26 f. is interpreted of a 'heavenly man' as opposed to the empirical man created in Gen. ii 7 of body and soul. This fact is of particular interest to New Testament studies for two reasons: in the first place it has a particular relevance as a possible background to Paul's statements in I Cor. xv 44 ff.; secondly it takes on a more general significance in the study of the background of the New Testament because it has been suggested that here we have preChristian evidence of the existence of a gnostic anthropos-figure and hence of a gnostic redeemer-myth. As regards the first point, it may well be that exegetes have taken a wrong tack in their initial exegesis of Paul. It has rightly been argued that I Cor. xv 46 is polemical, but is his quarrel with a doctrine of two men? W. SCHMITHALS, for instance, rightly points out that what are contrasted in this verse are two neuters 2); but, even if that point is fully convincing, that does not mean that he is justified in his gnostic interpretation of the two natures in the scheme of thought which Paul here opposes. Although he claims

Exegesis-Eisegesis: Is There a Difference?:

Abstract: “The longer I work at the task of interpreting the Bible, the more I recognize that the task of exegesis involves, more than most of us would like to admit, the baring of the exegete's soul. No one...

Concept of marriage in the New Testament in the light of recent exegesis

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