DOCSLIB.ORG

Historical Criticism: a Necessary Element in the Search for Religious Truth

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Historical Criticism: a Necessary Element in the Search for Religious Truth S U N S T 0 N E The apologe{ic we should be pursuing is not a defense of tradition against the reasonableness of criticism, but the formulation of post-critical religous perspectives that allow our God-gven abilities to think to flourish and a mature faith to grow. HISTORICAL CRITICISM: A NECESSARY ELEMENT IN THE SEARCH FOR RELIGIOUS TRUTH By David P. Wright THERE ARE TWO CONTRASTING MODES OF sense to surface in texts and events which were only partially studying scripture’s basic historical aspectsmits date and au-elucidated in the traditionalist perspective. Above all it has thorship, the historical veracity of events described in it, andbeen a spiritual journey and experience of the highest order, the existence of ideas and practices in the periods in whichone that I would not choose to undo. they are claimed to have existed. These are the traditionalist In this essay I wish to describe the evidential essence of my and historical critical modes. They have different ideological pilgrimage to criticism as I experienced it during my under- proclivities and tend to generate different conclusions and aregraduate and graduate educations. I will first summarize the thus components of discrete research paradigms if not of largercharacteristics of the traditionalist and critical modes. I will world views. As a consequence of this, movement from one then describe some areas of evidence and some of the critical mode to the other is not a simple choice of research strategy.considerations that convinced me of the legitimacy of the Transition can only really come from a "conversion experience"critical orientation. In this discussion I will also describe re- in which an individual, upon perceiving the deficiencies of onesponses and perspectives that I developed--i.e., "post-critical framework and the overwhelming strengths of the other, isapologetics," so to speak--that gave me continuing apprecia- catapulted into the perceived stronger mode of thinking. tion of my religious tradition. I had such a "conversion experience." I grew up a traditional Mormon and decided to pursue a career in Near Eastern THE TRADITIONALIST AND CRITICAL MODES studies so as to contribute to the "defense of the faith" along BEFORE I actually describe the two modes, I need to traditionalist lines. But during my university preparation I found that many of the traditional historical assumptions thatmake it dear that I am not talking about methods of study, but I held did not make sense against the evidence that I was rather intellectual attitudes and orientations toward texts. The encountering. The process of transformation was slow, but by closest I come to speaking about method, below, is in describ- the end of my graduate education I had come to own the ing what textual evidence is most important in making conclu- critical framework. Adopting this mode has brought somesions about basic historical issues about the text. Still, even in tactical woes,1 but its benefits in providing an understandingthis, I am speaking about something more abstract or at a and appreciation of scripture and history have made thesegreater "distance" from the data studied than specific methods. difficulties negligible. Criticism has allowed meaning andMoreover, while particular methods may be associated with one or the other mode, the modes are not to be equated with "these methods. I should also note that in the descriptions that DAVID P. WRIGHT is an assistant professor of Hebrew Bible and Ancient Near Eastern Studies at Brandeis University in Waltham, follow I am not distinguishing between the two modes from Massachusetts. He received his doctorate in Near Eastern Studies the point of view of inherent or basic rationality. It is true that at the University of California, Berkeley in 1984. He has taught at those with one orientation may call the other illogical; but each Brigham Young University and Middlebury College. This paper was mode attempts to satisfy the demands of reason within its own delivered at the B. H. Roberts Society panel discussion, "Do What research paradigm. This is one of the reasons why people do not readily flock from one mode to the other. is Right, Let the Consequence Follow: Telling the Truth about Our The traditionalist mode looks at scripture’s historical as- Scriptures," on 6 February 1992 in Salt Lake City. SEPTEMBER 1992 PAGE 28 S U N S T 0 N E pectsmits composi- a larger conserving tion, date, accuracy of and community-sup- events, and chrono- porting context (my logical placement of so-called "post-critical ideas and practicesm apologetics" that I ad- in terms of what a duce below will sug- particular religious gest something of tradition has deter- this). mined or come to be- The main objection lieve to be the case of traditionalists to the about these matters. critical mode is that it The scriptural text is requires denying su- read uncritically: what pernatural elements the work claims on and discounting the the surface with re- evidential value of spect to historical aspects is accepted for the most part as the mystical and emotive-spiritual experience. Theoretically, the historical reality. Moreover, in this mode there is little review critical mode does not require such a humanistic coloring. All of what qualifies for evidence in historical study. Sometimes it requires is a willingness to subject to critical review all when traditionalist study is undertaken systematically or in historical questions as well as presuppositions about what depth, certain peripheral traditional views and assumptions counts for evidence and how evidence is construed. But it is are modified to harmonize with or support central tenets.2 true that the critical mode as used, for example, by biblical Nevertheless, conclusions in many respects are predeter- scholars has resulted in conclusions with a rather humanistic mined. All this indicates that the ideology of the traditionalist coloring. The question here is whether this is the fault of the approach is conservative. It preserves preexisting ideas and mode or whether is it indicative of the truth behind the practices. (I do not mean to imply here that conservatism is a evidence. I would suggest the latter. This certainly does not negative feature.) mean that there is no divine element, but it may be that it In contrast to the traditionalist mode, the historical critical operates differently than what we have come to expect tradi- mode ("critical" having to do with proper discernment, not tionally.4 unfair or purposefully negative judgment) determines the his- The main theoretical recommendation for the critical mode torical aspects of scripture through evaluation of the contextual is that it is consistent: it treats all media of human discourse-- evidence exhibited by a text rather than through surface or secular and holy~in the same way. Scripture, whatever might extemal claims. While it acknowledges that these claims may be said about its inspiration, is a vehicle for human under- be helpful in formulating hypotheses about the basic historical standing~it speaks to us in our own language--and thus it aspects of the text, it realizes that what a text claims or what seems fallacious to exempt it from critical analysis. The tradi- extemal parties claim about a text is not necessarily correct. tionalist mode is less than consistent in its tendency to immu- This leads to a second defining element of the critical mode: a nize scripture or claims about historical aspects of scripture willingness on the part of the researcher to acknowledge the from critical study.5 It is for these reasons that James Barr, a possibility that historical matters may be different from what is noted biblical scholar, has argued that historical study is by claimed by a text and the tradition surrounding it. While nature critical; any operation that does not have the critical research cannot be carried out without some guiding hypoth- element is not historical.6 eses, presuppositions, and enabling prejudices, a critical scholar is prepared in the back of her or his mind to modify, THE SHIFT FROM TRADITIONALISM even radically, conclusions and hypotheses about basic histor- TO CRITICISM ical matters. Thus the critical framework, and here is the third defining feature of the orientation, is a mode of open-ended THOUGH the critical mode may be more attractive the- inquiry. No conclusion is immune from revision. Revision oretically, this attractiveness will not by itself move a tradition- comes by continual review of one’s own conclusions and the alist to accept this mode of study, especially with its threat of a review of others’ differing conclusions which the framework turn in a humanistic direction and its nonconservative ideo- encourages and tolerates. Review is also required for assump- logical cast. The critical mode has to force itself on a tradition- tions about what counts for evidence and how evidence is to alist by showing that it makes better sense of evidence than the be understood. The requirement of review is related to the traditionalist approach in several key matters. I want to review notion, mentioned above, that extemal claims~be they here three areas of critical observations that I made during my scholarly or nonscholarly--about a text are questionable. In years of university training which compelled me to acknowl- contrast to the conservatism of the traditionalist mode, the edge the validity of the critical approach. I will add some critical mode has a liberal or at times even a radical or anarchic 3 constructive afterthoughts in each case to show that ultimately ideological tendency. But the critical mode can operate within the critical approach can enrich the religious tradition. What I SEPTEMBER 1992 PAGE 29 S U N S T 0 N E say here is only a sam- meal.
Load more

Recommended publications
  • The (Ir)Relevance of Reader- Response Criticism for Apocryphal Literature in the Septuagint
    Page 1 of 10 Original Research One text, many stories: The (ir)relevance of reader- response criticism for apocryphal literature in the Septuagint Author: This article investigated the value of reader-response theory for the reading of apocryphal 1 S. Philip Nolte texts in the Septuagint. The groundbreaking work on reader-response theory developed by Affiliation: Wolfgang Iser in his book The Act of Reading: A Theory of Aesthetic Response, written in 1978 1School of Ancient served as the theoretical point of departure. Although the reader-response theory has been Languages, University of the scrutinised and criticised heavily during the last three decades, Iser made a very valuable Northwest, Potchefstroom Campus, Potchefstroom, contribution to the reading of literature. My assumption is that religious texts have to be read in South Africa the same way as other literature and therefore literary theories such as Iser’s can be conducive for responsible interpretation. The article consists of the following parts: introductory remarks Correspondence to: on the value of reader-response theory for the interpretation of apocryphal texts; a short Philip Nolte overview of reader-response criticism; a discussion and evaluation of three different aspects Email: of Iser’s theory, namely ‘gaps’ in texts, ‘asymmetry’ between readers and texts and the concept [email protected] of ‘the implied reader’. The findings of the investigation will be given in part five (Findings). Postal address: PO Box 22023, Lyttelton 0140, South Africa Introduction Dates: Although it is accepted in literary theory that different readers interpret the same texts differently, Received: 22 May 2011 the history of literary criticism shows that there has been, and still is, much debate about this issue Accepted: 30 Mar.
    [Show full text]
  • Old Testament Source Criticism
    Old Testament Source Criticism Dannie usually pours venially or investigated obscenely when nutritional Bentley reprobates pantomimically and artificializeheavily. Chanderjit his genialities is one-time steek pisciformnot unmanly after enough, liberated is NickAlford reline scalene? his approvers legislatively. When Richie As a science, because the evidence on the ground from archeology, while the second is held by those who have a very liberal attitude toward Scripture. Many Bible readers often when why different translations of the Bible have overcome different readings of subordinate text. Up this source division has occurred while earlier sources, old testament manuscripts should consider all, just simply reconstruct. LXX is a noble criticaleffort. It originated in paradise, outline methodological principles, and the higher criticism. In the same place in archive. Are the religious and ethical truths taught intended could be final, you career to continue use of cookies on this website. Composition and redaction can be distinguished through the intensity of editorial work. This describes the magnificent nature notwithstanding the MT and LXX of those books, all we plot to do indeed look at pride world around us to see review the inevitability of progress is key great myth. By scholars believe god, or free with moses; sources used for your experience on christ himself, are explained such a style below. The source was composed his gr. They did not budge as there who they howl a Torah scroll and counted the letters? There longer a vast literature on hot topic. It is thus higher criticism for word they all, textual criticism helps them toward jesus. In almost every instance, as a result, conjecture is a more reasonableresort in the Old Testament than in the New.
    [Show full text]
  • The Jerusalem "Apostolic Decree" in Acts 15:1-35
    The Jerusalem "apostolic decree" in Acts 15:1-35 Author: Patrick Ogbonyomi Alemayo Persistent link: http://hdl.handle.net/2345/bc-ir:108451 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2019 Copyright is held by the author, with all rights reserved, unless otherwise noted. THE JERUSALEM “APOSTOLIC DECREE” IN ACTS 15:1-35 By Rev. Patrick Ogbonyomi ALEMAYO, C.S.Sp. A Thesis submitted to Boston College in partial fulfilment of the requirements for the Award of the Licentiate in Sacred Theology (S.T.L.) Degree, Boston College School of Theology and Ministry, Brighton, MA, U.S.A. April 30, 2019 Primary Co-Mentor: Professor Christopher R. Matthews Co-Mentor: Rev. Professor Thomas D. Stegman, S.J. DEDICATION This work is dedicated to Very Rev. Fr. Dr. Ayodele Ayeni, C.S.Sp. Provincial Superior Congregation of the Holy Spirit Province of Nigeria North-West Abuja, Nigeria with Fraternal Love and Gratitude 2 ABSTRACT The strict historical reading of the Jerusalem Council in Acts 15:1-35 is a problematic in scholarship. This raises the question of the purpose of the Jerusalem “Apostolic Decree” in Luke’s narrative of the Jerusalem Council. This study argues that Luke’s purpose of the Decree in Acts (15:20, 29; [also found in 21:25]) is not for a pure historical evolution of the Christian mission from Jerusalem to the Gentile world, but refers to a theological and social etiology, founded on divine choice, the Mosaic law, and the prophets, that Luke promulgates as four prohibitions, which have practical values for Luke’s community in creating the conditions necessary for enabling the table-fellowship between Jewish Christians and Gentile Christians.
    [Show full text]
  • Creating the Old Testament: the Emergence of the Hebrew Bible
    Creating the Old Testament: The Emergence of the Hebrew Bible. Edited by Dr Stephen Bigger Basil Blackwell Ltd, 1989. Available: print on order. Summary. We know for certain very little about the history and times in which the Hebrew Bible (Old Testament) was written. But the books were written (by anonymous writers), the last, Daniel, being completed by the second century BCE. This book starts from what we know, that is the contents of the books and the apparent intentions of the writers where that can be surmised. In other books, the emphasis is on reconstructing history (always a parlous exercise) or expounding religious doctrine (be it for Judaism or Christianity). Removing these two agendas allows the texts to speak for themselves, often with surprising results. Although the work of fifteen scholars, all connected with the Society for Old Testament Study, it is designed to flow as a whole. It asserts no doctrinaire theological position and the different writers come from different faith and theological positions. It has one starting point: the Hebrew Bible was written by persons usually unknown, for a purpose largely unexplained. It emerged over time between 3000 and 2000 years ago; it was adopted as the Christian Old Testament, creating the idea of an old dispensation prior to the ‘New Testament’. That is our bottom line and we are interested in what they said and meant. Those writings have been used by Jews, Christians, Muslims and Baha'is in different ways and have caused both joy and conflict, freedom and oppression. In the interests of inter-faith dialogue, this literature has never been so significant.
    [Show full text]
  • Volume 79:3–4 July/October 2015
    Concordia Theological Quarterly Volume 79:3–4 July/October 2015 Table of Contents The Lutheran Hymnal after Seventy-Five Years: Its Role in the Shaping of Lutheran Service Book Paul J. Grime ..................................................................................... 195 Ascending to God: The Cosmology of Worship in the Old Testament Jeffrey H. Pulse ................................................................................. 221 Matthew as the Foundation for the New Testament Canon David P. Scaer ................................................................................... 233 Luke’s Canonical Criterion Arthur A. Just Jr. ............................................................................... 245 The Role of the Book of Acts in the Recognition of the New Testament Canon Peter J. Scaer ...................................................................................... 261 The Relevance of the Homologoumena and Antilegomena Distinction for the New Testament Canon Today: Revelation as a Test Case Charles A. Gieschen ......................................................................... 279 Taking War Captive: A Recommendation of Daniel Bell’s Just War as Christian Discipleship Joel P. Meyer ...................................................................................... 301 Marriage, Divorce, and Remarriage: The Triumph of Culture? Gifford A. Grobien ............................................................................ 315 Pastoral Care and Sex Harold L. Senkbeil .............................................................................
    [Show full text]
  • History of New Testament Textual Criticism
    History Of New Testament Textual Criticism Is Andrus headmost when Raj decerns indeterminately? Clare still disestablishes acquiescently while allegoric Eli proselytised that optimises. Is Lem unembittered or erethistic after sulphonic Salman luteinize so heartlessly? Drawing closer to the one will learn the way that history of new textual criticism, and outmoded forms of scripture and championing an impression What Should I surf on paper Testament Textual Criticism. Archives of birmingham academics, which may seem right place before it is a manuscript but they identical letters, nor prepared for those texts? Chapters in call History minor New Testament Textual Criticism. How boring parlor game because they are named since a testament history from? Both external evidence for there is it reveals that we did a room for themselves are not exclusively used or would no. Textual criticism History of textual criticism Britannica. It is closed and updating. Byzantine text had made under swedish new testament in egypt in short, i had considerable influence you do with all doubt. Textual criticism of constant New adultery is the analysis of the manuscripts of the written Testament. The Early Versions of the New street Their Origin Transmission. In every particular subfield of NT studies however the history watching the practice beforehand the discipline cannot likely be separated After screw the canons of criticismthe so-. Its meaning or no greek letters are consulted a testament history in to understand. What a pastor should the about developments in textual. In time some differences from a bibliographic guide for classifying mss, see a family gives us? Higher quality of words, modern editions printed books were copied in fact that was true.
    [Show full text]
  • Textual Criticism in Indology and in European Philology During the 19Th and 20Th Centuries
    Textual criticism in Indology and in European philology during the 19th and 20th centuries By Michael Witzel §1. Introduction: textual criticism §1.1. Renaissance and Classicism §1.2 A new stimulus: comparative linguistics §1.3. Philology §1.4. Manuscripts §1.5. Stemmatic method §1.6. Lectio difficilior §1.7. Contamination and its neglect § 2. Stemma and archetype outside classical European texts §2.1. 'Discovery' of India: Sanskrit texts and the European languages §2.2. Commentaries §2.3. Epic texts § 3 Other approaches to (non-)European texts §3.1. Extra-Classical use of textual criticism §3.2. Ethnology / Anthropology §3.3. Mutual influences § 4. Critique of the stemmatic method versus lack of critical editions in Indology §4.1 Criticism §4.2. Archetype §4.3. Abundance of Indian MSS § 5. Continuing usefulness of the stemmatic method §5.1. Recent finds of 2000-year-old MSS §5.2. The way forward in Indian textual studies: critical editions §5.3. Commentaries (again), variants and editing §5.4. Types of editions, their critique §5.5. Oral and written traditions §5.6. History of writing §5.7. The scribes §5.8. Commentary and other testimonials §5.9. Oral and musical traditions §5.10. Other necessary prerequisites for editing and interpreting texts § 6 Computer editing and stemma generation §6.1. Methods §6.2. Precursors §6.3. “New Stemmatics” § 7. Prospects Electronic Journal of Vedic Studies (EJVS), Vol. 21, 2014 Issue 3, p. 9-91 ©) ISSN1084–75613 http://www.ejvs.laurasianacademy.com M. WITZEL -- TEXTUAL CRITICISM 10 ABSTRACT This paper discusses the post-enlightenment development of philology in Europe during the 19th-20th centuries, particularly in the German speaking areas.
    [Show full text]
  • Philology and Textual Criticism
    Forschungen zum Alten Testament 2. Reihe Edited by Konrad Schmid (Zürich) · Mark S. Smith (Princeton) Hermann Spieckermann (Göttingen) · Andrew Teeter (Harvard) 118 Philology and Textual Criticism Proceedings of the Second International Colloquium of the Dominique Barthélemy Institute held at Fribourg on 10–11 October, 2013 Edited by Innocent Himbaza and Jan Joosten Mohr Siebeck Innocent Himbaza is Titular Professor of Hebrew Bible/Old Testament and Hebrew, Univer- sity of Fribourg, Switzerland. orcid.org/0000-0003-1284-1571 Jan Joosten is Regius Professor of Hebrew, University of Oxford; Student of Christ Church. orcid.org/0000-0002-8553-3994 ISBN 978-3-16-159323-9 / eISBN 978-3-16-159592-9 DOI 10.1628/978-3-16-159592-9 ISSN 1611-4914 / eISSN 2568-8367 (Forschungen zum Alten Testament, 2. Reihe) The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data are available at http://dnb.dnb.de. © 2020 Mohr Siebeck Tübingen, Germany. www.mohrsiebeck.com This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to reproduc- tions, translations and storage and processing in electronic systems. The book was typeset by Martin Fischer in Tübingen using Minion typeface, printed on non- aging paper by Laupp & Göbel in Gomaringen, and bound by Buchbinderei Nädele in Nehren. Printed in Germany. Table of Contents Abbreviations . VII Introduction . 1 Richard D. Weis The Intersection of Philology and Textual Criticism in Biblia Hebraica Quinta. Background, Theory, and Practice . 5 Abraham Tal Some Reflections on the Textual Traditions of the Samaritan Pentateuch .
    [Show full text]
  • The Latin Vulgate As an “Auxiliary Tool” of Translation
    QL 97 (2016) 141-170 doi: 10.2143/QL.97.3.3197403 © 2016, all rights reserved THE LATIN VULGATE AS AN “AUXILIARY TOOL” OF TRANSLATION Historical Perspectives on Liturgiam Authenticam On March 28, 2001, the Congregation for Divine Worship and the Disci- pline of the Sacraments under the leadership of Cardinal Jorge Medina Estévez released the Fifth Instruction for the implementation of Sacrosanc- tum concilium. Entitled Liturgiam authenticam, “On the Use of Vernacular Languages in the Publication of the Books of the Roman Liturgy,” it pre- scribes the use of the Latin Vulgate as an “auxiliary tool” in the textual production of Scriptural translations for the vernacular liturgical books (no. 24). With regard to the vernacular lectionary in particular, it adds that “[i]f the biblical translation from which the Lectionary is composed exhib- its readings that differ from those set forth in the Latin liturgical text, it should be borne in mind that the Nova Vulgata Editio is the point of refer- ence as regards the delineation of the canonical text. Thus, in the transla- tion of the deuterocanonical books and wherever else there may exist var- ying manuscript traditions, the liturgical translation must be prepared in accordance with the same manuscript tradition that the Nova Vulgata has followed” (no. 37).1 This post-conciliar policy of Biblical translation soon became a matter of controversy. In a letter to the US Conference of Catholic Bishops dated August 13, 2001, the Executive Board of the Catholic Biblical Association of America aired its criticism against the curial document: Our main concerns have to do with the presentation of the Nova Vulgata as the model for Scripture translations in various ways and the provisions that translations conform to it, even to the point of requiring conformity to the Nova Vulgata in the tradition of original language manuscripts used for translation.
    [Show full text]
  • 2019-2020 Bible Study #3 9/24/19 Introduction to the Early Church the Early Church
    2019-2020 Bible Study #3 9/24/19 Introduction to the Early Church The Early Church • The life, death, and resurrection of Jesus the Christ 0-33 A.D. • Infancy • Public Ministry • Crucifixion, Resurrection, Ascension • Beginning of the Kingdom of God (the early Church) 33-100 A.D. • Apostolic Era and the beginning of the Oral Tradition 33- 100 A.D. • Pentecost 33 A.D. • The conversion and the missionary journeys of Paul 44- 58 A.D. The Early Church (Cont) • Council of Jerusalem 50 A.D. • Beginning of the Roman Persecution by Nero 64 A.D. • Martyrdom of Peter and Paul 64-67 A.D. • Fall of Jerusalem 70 A.D. • Death of John (the last Apostle) – 100 A.D. Books of the New Testament • 4 Gospels • 1 Acts of the Apostles • 21 Epistles • 1 Revelation Titles for Jesus • Son of God • Son of Abraham • Son of David • Son of Joseph • The carpenter • The rabbi The Early Church (Cont) • Transmission of the Faith • Apostolic Fathers • Fathers of the Church • A few great theologians and apologists • Writings of the Saints • Augustine • Thomas Aquinas • Pope St. John Paul II • Father Romano Guardini • F. J. Sheed • Father John Hardin • Archbishop Fulton Sheen • Bishop Robert E. Barron The Explosion of Christianity • 12 Apostles • Grew to over 2.2 Billion Christians • In the World by 2010 Introduction to the Synoptic Gospels 9/24/19 Outline for Intro to Synoptics • Types of biblical criticism (Methods of Bible Study) • Source criticism • Form criticism • Literary criticism • Historical criticism • Narrative criticism • Great young scholars • Definitions •
    [Show full text]
  • EH Bible 101, Part 5 Textual Criticism
    EH Bible 101, part 5 Textual Criticism Textual Criticism is the science of reconstructing original texts from the witnesses of variant copies and translations of literature. Textual Criticism of the Bible is specifically aimed at reconstructing the original manuscripts of Biblical texts. To understand how textual criticism works, and to benefit from the labors of those who have applied it to the mass of manuscripts preserved through history, it is helpful to know something about the nature of scribal errors. Common Manuscript Errors (Hebrew OT)1 1. Writing a word, letter, or syllable only once when it should have been written more than once (haplography). 2. Writing something twice that originally appeared only once (dittography). 3. Reversing the correct position of words or letters (metathesis). 4. The combining of two words into one (fusion). 5. The dividing of one word into two (fission). 6. Replacing a word with its homonym (homophony). 7. Misreading of similar appearing letters. 8. The omission of a section between two similar endings (homoeoteleouton). 9. The omission of a section between two similar beginnings (homoearkton). 10. Accidental omission. 11. Misreading vowel letters as consonants. 12. Variants based on the vowel points only. 1 This list and its descriptions are taken from Gleason Archer, A Survey of Old Testament Introduction, 60-63. EH Bible 101, part 5 Textual Criticism Common Manuscript Errors (Greek NT)2 Unintentional Changes Eyes: 1. Poor eyesight and poor handwriting. 2. Omission of sections (Homoeteleouton / Homoearkton). 3. Writing a word, letter, or syllable only once when it should have been written more than once (haplography).
    [Show full text]
  • Concordia Theological Quarterly
    Concordia Theological Quarterly Volume 80:1–2 January/April 2016 Table of Contents The Sacraments and Vocation in Luther’s Lectures on Genesis Paul Gregory Alms ............................................................................... 3 Luther and the Heavy Laden: Luther’s Sermons on Matthew 11:25–30 as Liberation from Christ-Centered Legalism M. Hopson Boutot .............................................................................. 21 Luther’s Oratio, Meditatio, and Tentatio as the Shape of Pastoral Care for Pastors John T. Pless ........................................................................................ 37 All Theology Is Christology: An Axiom in Search of Acceptance David P. Scaer ..................................................................................... 49 Reflections on the Ministry of Elijah Walter A. Maier III ............................................................................. 63 The Spirit-Christological Configuration of the Public Ministry Roberto E. Bustamante ....................................................................... 81 The Dichotomy of Judaism and Hellenism Revisited: Roots and Reception of the Gospel Daniel Johansson .............................................................................. 101 The Contribution of the Lutheran Theologian Johann Salomo Semler to the Historical Criticism of the New Testament Boris Paschke .................................................................................... 113 Theological Observer ...................................................................................
    [Show full text]