Biblical interpretation then and now : contemporary hermeneutics in the light of the early church

In The Early Christian Centuries, As Today, Biblical Interpretation Determined Theology And Theology Shaped Biblical Hermeneutics, Notes David S. Dockery. Dockery Tells The Story Of That Interrelationship From Jesus' Use Of The Old Testament Through The Council Of Chalcedon In 451. He Identifies Key Models To Show That Few Twentieth-century Issues Are New. Each Theological Movement Can Be Categorized By Its Approach To Scripture. Some Fascinating Figures Contriubted To These Models, Especially Clement, Ignatius, Just Martyr, Irenaeus, Tertullian, John Chrysotom, Theodore Of Mopsuestia, Augustine, Jerome, And Theodoret. Dockery Explains The Influential Alexandrian And Antiochene Schools Of Biblical Exegesis. -- Book Cover. The First Century: The Beginning Of Christian Hermeneutics -- The Second Century: From Functional To Authoritative Hermeneutics -- The Alexandrian School: Allegorical Hermeneutics -- The Antiochene School: Literal-historical And Typological Hermeneutics -- Toward Canonical And Catholic Hermeneutics -- Biblical Interpretation Then And Now. David S. Dockery. Includes Index. Includes Bibliographical References (p. 193-233). Acknowledgments 6 Abbreviations 8 Introduction 14 1 The First Century: The Beginning of Christian Hermeneutics 21 2 The Second Century: From Functional to Authoritative Hermeneutics 40 3 The Alexandrian School: Allegorical Hermeneutics 67 4 The Antiochene School: Literal-Historical and Typological Hermeneutics 92 5 Toward Canonical and Catholic Hermeneutics 117 6 Biblical Interpretation Then and Now 155 142 Glossary 166 Bibliography 174 Index 244 We in fact got the whole idea of literature as something to be taught and studied because we already 294 Method, says, "Nowhere is the debate of the contemporary hermeneutical problem so lively as in the a 294 In How to Read a Book, Mortimer J. Adler says, "The problem of reading the Holy Book-if you have f 294 or the basic to the advanced, as has been noted by C. F. D. Moule in The Origin of Christology.4 294 the early church's hermeneutical perspectives. Coupled with this overview of the church's hermeneuti 294 The New Testament account of the ministry of Jesus maintains that Jesus himself instructed his follo 294 Jesus understood the Old Testament christologically, and it is from him that the church derives its 294 His belief in his forthcoming resurrection after three days seemed to be motivated both by the pro 294 him, whose unbelief is prefigured in that of the wicked in Israel and even, in two instances, in the 295 In all these aspects of the Old Testament people of God, Jesus saw foreshadowings of himself and his 294 Because Jesus saw himself as the representative of Israel, words originally spoken of the nation cou 295 This is not the place to evaluate the question of the relationship between the Jesus of history and 295 cates that Jesus viewed his mission as a fulfillment of the Scriptures and in a way that ran counter 294 We can content ourselves with C. K. Barrett's words: "The gospel story as a whole differs so marke 294 It is not surprising that in providing different pictures of Jesus' life, the biblical writers saw t 296 From the school of R. Ishmael (second-generation Tannaim, C. A.D. 90-130) we have the maxim: "Just a 296 Traditionally, four hermeneutical methods have been considered the primary alternatives for studying 296 ciples.13 296 The comments from Shammai note that "in the evening all should recline when they recite the shema, b 296 If either of them [the parents] was maimed in the hand, or lame or dumb or blind or deaf, he cannot 296 The literal interpretation was considered foundational for all other hermeneutical developments. As 296 Midrash was the term designating the normal way that the rabbis and Pharisees interpreted Scripture. 297 Bloch notes five major characteristics in her description of this approach: (1) its foundation is 296 The ongoing discussion of midrash has raised the question whether it is a literary genre or a herm 296 Midrashic syllogism is found also in the teaching of Jesus. In the Sermon on the Mount, Jesus employ 297 Jesus confounded the Pharisees with Scripture by using their own hermeneutical principles. When they 298 frequently described as "atomistic interpretation."22 298 There was a close relationship between pesher and midrash that is difficult at times to distinguis 298 Isaac Rabinowitz offers a more specific understanding of pesher: "a literary composition which sta 298 Rabinowitz's argument is built upon the accepted consensus of the connection between pesher and drea 298 Longenecker believes that Jesus used both literal and midrash approaches on occasion, yet his most c 298 read and interpreted Isaiah 61:1. After reading the text, he rolled up the scroll, handed it to the 299 The most prominent practitioner of allegorical exegesis among first-century Jewish interpreters was 298 Although allegorical exegesis was widespread among Jews of the first century, it was not dominant 299 There was usage of allegory in Jesus' parables, but no example of an allegorical method of interpr 299 Typological exegesis seeks to discover a correspondence between people and events of the past and of 299 The correspondence with the past is not necessarily discovered within the written text, but within 299 Typological exegesis then is based on the conviction that certain events in the history of Israel 300