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End essay exegesis exegetical textual theological
Were the Christian intellectual tradition functional, we might allow that Childs' use of theological concepts presumed a scripturally saturated context for their meaning and use. The moment of abstraction can have a heuristic, orienting usefulness, and I have no interest in prohibiting it. However, I am convinced that in the late modern western context, the Christian intellectual tradition is not functional, and Childs' theological comments reinforce rather than reduce the distance between what theologians say (or biblical scholars say in theological idioms) and scripture. Concepts such as God, revelation, history, obedience, and so forth, are fixed mental objects rather than plastic concepts shaped to handle specific exegetical problems. For example, rather than treating "God" as a highly ambiguous concept that exegetical pressure forced the church to specify at Nicea, Childs treats the concept as available for use in drawing out exegetical conclusions. He seems to think that exegesis terminates with the concept rather than using the concept as a magnet around with to draw scriptural particularity, or to change metaphors, as a screen on which to project the literal figures of the sort that Gregory provides. As a consequence, for modern exegetes, "theology" seems to denote an abstracted, conceptual realm that expresses the results of interpretation. Theology is not an exegetical stance or method in itself. It is not a form of reading scripture.
1. The original texts (the Hebrew text and the Greek New Testament). The exegete MUST ALWAYS base his work on the originals. Thisis the ONLY way that proper exegesis can be accomplished.
2. Grammars. The student must have a good Greek Grammar and agood Hebrew Grammar.
3. Lexica. The student must be able to find the meaning of unknownwords and therefore must make use of a lexicon.
4. Concordances. The student must be able to find how a wordis used -- and for this a concordance is invaluable. Of coursethis must be a Greek and Hebrew concordance for the respectivetestaments.
5. Introductions. The student must have and make use of bookswhich introduce the Biblical texts.
6. History. The student must have a history of Israel as wellas a history of the Greek and Roman world.
7. Commentaries. The final tool (and the one to be used last,not first,) is the commentary.
End essay exegesis exegetical textual theological - …
In his , Karl Barth offers a unified analysis of the whole of Romans 8.23 Barth does not proceed verse by verse, but over the course of his exposition, he draws in textual detail. It is in the context of his larger discussion of the middle section of Romans 8 that he offers his comment on verse 26: "In their joyless and powerless groaning God hears the voice of his own Son..."24 Here, Barth presumes that the help and intercession of the Spirit is to draw us into Christ, the one who was crucified for our sakes. Thus, the larger theme of "groaning" (in the faithful, in creation, in the Spirit) is given a paschal meaning. The "intimacy" of divine and human—Luke Timothy Johnson's theme—is given content. The upshot is not simply a more scripturally immediate exegesis. God is a person rather than principle (hearing the groans of the Son), and we can see the connection between the Pauline teaching and the larger narrative (not only of Jesus, but the Old Testament as well, echoing the groaning and wailing of the Israelites in Egypt and Babylon). Here, we are much closer to pre-critical tradition and a view of theology as a dense act of exegetical "showing" rather than exegesis that draws theological conclusions at a remove from the text.
A 12 page exegetical examination of this passage from the Mark's Gospel. This scriptural passage (Mark 15:33-39) is extremely dramatic as it conveys the events that make up the last moments before Christ's death. The following exegetical exploration of this passage, first of all, examines the passage verse-by-verse, using several versions of the Bible. Then, the origins of the Mark's Gospel are discussed. This examination of the passage under study discusses its authorship, its impetus from oral tradition and the period in which it was likely first put down on paper. Scholarly commentary on the meaning and significance of the passage is then discussed within the overall context of the Marcan gospel. This exegesis ends with reflection. Bibliography lists 10 sources.
will To What End Exegesis?: Essays Textual, Exegetical, and
A 4 pages exegetical examination of this passage in Paul's second letter to the church at Corinth. Paul's writing of his second letter to the Corinthian church was prompted by the events and problems that evolved after the reception of his first letter in Corinth (Introduction). After addressing these issues, beginning in 2 Cor. 2:14 and continuing through 7:4, Paul addresses theological matters pertaining to his ministry and message (Introduction). The verses in chapter 3 in the following exegetical examination fall into this section of the epistle. Bibliography lists 7 sources.
a. the relation of the passage to its immediate literary context. How does the passage fit into the flow of thought of the preceding and following passages? Is this passage integral to a sustained coherent idea, or does it stand somewhat disconnected from its context and function independently? How do preceding or following passages affect how this passage is heard?
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Essays Textual, Exegetical, and Theological
j. other sources that can be identified in the text, such as oral tradition, other documents or quotations, redacted elements, the use or re-use of other biblical traditions, etc., and . This will vary widely depending on the passage. For example, most Psalms or Romans, will have few redacted elements. However, many prophetic books, historical narrative, and some legal traditions, as well as teh Synoptic Gospels, may have elements that need to be identified. Again, don’t just include this for information; include it only if it helps understand the communication of the passage.
their greatest discrepancy was theological, not exegetical.
This difficulty is resolved by Fee through the book by
affirming that Paul saw Christ as the one true God of Israel.
With these difficulties laid out, Fee gives his two fold purpose for this volume;
"first...to offer a close examination of the texts in the Pauline corpus that mention Christ...[and] second...to offer a thematic analysis of these data with the ultimate goal of
determining how we might best speak theologically about Paul's Christology in its firstcentury
setting" (10, emphasis original).
The third main section of the Introduction focuses on the literature on Pauline
Christology in the twentieth century (10-15).
and the tools of exegesis are Textual ..
This is not a treatise in this history of ideas, so I must leave speculation behind. What is crucial, for me, is the effect of modern intellectual sensibilities on biblical exegesis. "Theology" is treated as something to be "drawn out." The upshot is a tendency to move away from the text as one moves toward its theological import. This move drains theological exegesis of its scriptural immediacy. Examples are legion. To read Luke Timothy Johnson is to read a theological exegesis in which scripturally saturated doctrinal vocabulary (e.g., Father) does not function in the exegesis. In his summation of the larger context for Romans 8:26, he writes, "It is difficult to overstate the degree of intimacy between the divine and human freedom that Paul here presents"21 The abstract problem of divine and human freedom—itself a modern gloss on the particular arguments characteristic of the Pelagian controversy and then the Reformation—is warmed by the word "intimacy," but the effect is negligible. To say that Romans 8:26 testifies to the false juxtaposition of divine and human agency in no way illuminates what makes the juxtaposition false, or how one might see the relationship accurately. The same holds for "redemption" or "realized eschatology" or other theological formulations used by modern commentators without a scripturally (or liturgically or ascetically) thicker connection to the text. The concepts are presented as giving meaning to the text rather than the text giving meaning to the concepts.
Exegesis includes textual criticism into the history and ..
I find the appeal to theological abstractions and drift away from textual particularity throughout the literature, and I want to be clear that I do not think historical-critical compunction is the sole explanation. Such a move is supported by the post-Trinitarian theologies of liberal Protestantism, as well as the dangerously formal Trinitarianism of both Calvinist and Tridentine theologies in which the God-world-human person problems are expressed such a rigorous metaphysical fashion that classical Nicene forms become conceptually subordinated.19 Still further, much of the modern intellectual tradition privileges the "drawing out" of truth.20 Recall Bacon's image of torturing nature with experiment in order to gain her truths. Scientists have found general formulae and symbolic mathematical abstractions very useful, and this reinforces the sensibility of the modern intellectual in which inherited forms of life are reshaped into conceptual ramified formulations. Hegel was, of course, the master of this, and however much we might reject the grandiosity of his synthesis, our intellectual imaginations remain characteristically "phenomenological" rather than "literal" or "material.'
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