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Richard A. Horsley
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Аннотация
Examining each of the major sections of 1 Corinthians, Horsley probes the disagreement Paul had with those claiming special spiritual status. The conflicts over what constitute wisdom, knowledge, and spirituality cut to the core of what Paul was trying to accomplish in his communities. Horsley moves the debate from the history of religions background to the Hellenistic Jewish religiosity of the Wisdom of Solomon and Philo of Alexandria.
Аннотация
It has become standard in modern interpretation to say that Jesus performed miracles, and even mainline scholarly interpreters classify Jesus's healings and exorcisms as miracles. Some highly regarded scholars have argued, more provocatively, that the healings and exorcisms were magic, and that Jesus was a magician.
As Richard Horsley points out, if we make a critical comparison between modern interpretation of Jesus's healing and exorcism, on the one hand, and the Gospel stories and other ancient texts, on the other hand, it becomes clear that the miracle and magic are modern concepts, products of Enlightenment thinking.
Jesus and Magic asserts that Gospel stories do not have the concepts of miracle and magic. What scholars constructed as magic turns out to have been ritual practices such as songs (incantations), medicines (potions), and appeals to higher powers for protection.
Horsley offers a critical reading of the healing and exorcism episodes in the Gospel stories. This reading reveals a dynamic relationship between Jesus the healer, the trust of those coming for healing, and their support networks in local communities. Horsley's reading of the Gospel stories gives little or no indication of divine intervention. Rather, the healing and exorcism stories portray healings and exorcisms.
As Richard Horsley points out, if we make a critical comparison between modern interpretation of Jesus's healing and exorcism, on the one hand, and the Gospel stories and other ancient texts, on the other hand, it becomes clear that the miracle and magic are modern concepts, products of Enlightenment thinking.
Jesus and Magic asserts that Gospel stories do not have the concepts of miracle and magic. What scholars constructed as magic turns out to have been ritual practices such as songs (incantations), medicines (potions), and appeals to higher powers for protection.
Horsley offers a critical reading of the healing and exorcism episodes in the Gospel stories. This reading reveals a dynamic relationship between Jesus the healer, the trust of those coming for healing, and their support networks in local communities. Horsley's reading of the Gospel stories gives little or no indication of divine intervention. Rather, the healing and exorcism stories portray healings and exorcisms.
Аннотация
Embedded in modern print culture, biblical scholars have been projecting the assumptions and concepts of print culture onto the texts they interpret. In the ancient world from which those texts originate, however, literacy was confined to only a small number of educated scribes. And, as recent research has shown, even the literate scribes learned texts by repeated recitation, while the nonliterate ordinary people had little if any direct contact with written scrolls.
The texts that had taken distinctive form, moreover, were embedded in a broader and deeper cultural repertoire cultivated orally in village communities as well as in scribal circles. Only recently have some scholars struggled to appreciate texts that later became «biblical» in their own historical context of oral communication.
Exploration of texts in oral performance–whether as scribal teachers' instruction to their proteges or as prophetic speeches of Jesus of Nazareth or as the performance of a whole Gospel story in a community of Jesus-loyalists–requires interpreters to relinquish their print-cultural assumptions. Widening exploration of texts in oral performance in other fields offers exciting new possibilities for allowing those texts to come alive again in their community contexts as they resonated with the cultural tradition in which they were embedded.
The texts that had taken distinctive form, moreover, were embedded in a broader and deeper cultural repertoire cultivated orally in village communities as well as in scribal circles. Only recently have some scholars struggled to appreciate texts that later became «biblical» in their own historical context of oral communication.
Exploration of texts in oral performance–whether as scribal teachers' instruction to their proteges or as prophetic speeches of Jesus of Nazareth or as the performance of a whole Gospel story in a community of Jesus-loyalists–requires interpreters to relinquish their print-cultural assumptions. Widening exploration of texts in oral performance in other fields offers exciting new possibilities for allowing those texts to come alive again in their community contexts as they resonated with the cultural tradition in which they were embedded.