By Frances M. Young
This e-book 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, extra to and reinterpreted as a part of the method of forming the id of the recent Christian "race" with its exact tradition. younger emphasizes the significance of ways schooling was once in line with 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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Extra info for Biblical Exegesis and the Formation of Christian Culture
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. 22 is modified by an expression of purpose, 'for his works', the use of genna(i) * in V.
32 C. 62–3; Bright, pp. 132–3; NPNF, 2nd series, vol. IV, pp. 382ff. htm [4/15/2007 10:57:32 AM] Document Page 40 applies to this text. He is 'first-born of all creation' as being the origin of the new creation; he could not be first-born of God, since he is only-begotten of God. 33 How can his reading of V. 22 be satisfactory in the light of V. 23, where it states: 'before the world, he founded me in the beginning'? Athanasius appeals again to the proverbial character of the material; then he appeals to the text 'No other foundation can anyone lay .
21 Innovation could not be admitted. 19 De decretis 23–4; Opitz, pp. 19–20; NPNF, 2nd series, vol. IV, pp. 165–6. 20 Cf. D. A. Russell, Criticism in Antiquity (London: Duckworth, 1981), especially chs. 8 and 11. 21 De decretis 25–7; Opitz, pp. 20–24; NPNF, 2nd series, vol. IV, pp. 166–9. htm [4/15/2007 10:56:55 AM] Document Page 37 II Yet Athanasius was himself an innovator as he sought to reinterpret texts exploited by the opposition in the light of his hermeneutical principles. 22 was clearly a key text in the Arian controversy: indeed, the bulk of Athanasius' second oration is devoted to its exegesis.
Biblical Exegesis and the Formation of Christian Culture by Frances M. Young