Biblical Exegesis and the Formation of Christian Culture by Frances M. Young

By Frances M. Young

This publication demanding situations traditional money owed of early Christian exegesis of the Bible by means of putting its interpretation within the context of the Greco-Roman international. Professor younger describes how the Jewish scriptures have been taken over, additional to and reinterpreted as a part of the method of forming the identification of the hot Christian "race" with its distinctive tradition. younger emphasizes the significance of ways schooling was once according to literature within the Roman Empire, and demonstrates how the equipment and assumptions then taken without any consideration formed Christian exegesis of scripture.

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So debate made questions of meaning explicit. It also made Athanasius aware that one needed to probe behind the words to the 'mind' of scripture. He argues to this effect in the next section of the letter,15 where he attempts to defend the use of non-scriptural terms such ex ousias and homoousios. Of course, he first charges his opponents with themselves using non-scriptural phrases and developing plausible sophisms, because this enables him to show that the Council had to meet like with like in defence of scriptural terms and their proper sense – Eusebius (of Nicomedia) and his cronies accepted anything from scripture, interpreting it in their own blasphemous way.

He suggests an analogy: gemstones or mosaic pieces, intended to construct the beautiful image of a king, being rearranged into the form of a dog or a fox. In the same way, he suggests, the heretics patch together old wives' tales; then lifting sayings, terms and parables from their context, they want to harmonise with their tales the oracles of God. In a subsequent passage,19 Irenaeus accuses the heretics of behaving like the literary sophisticates who made 'centos' out of Homer, stringing together verses abstracted from context to make a new narrative.

IV, p. 348. 26 C. ; NPNF, 2nd series, vol. 367ff. 27 C. ; NPNF, 2nd series, vol. IV, p. 372. '29 So he suggests that the 'proverb' in question is to be understood not as referring to the generation of the Word, but rather as relating to renewal, and so as referring not to the essence but to the manhood of the Word. The next tactic is to consider the syntax. ' Neither speaks of an absolute becoming or creation, but of one relative to 'us' or to 'his works'. Here Athanasius notes that whereas ektisen in V.

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