The Comical Doctrine

In this wide-ranging study Rosalind Selby explores the hermeneutical implications of a Barthian epistemology in which 'giveness' (of knowledge, talk of God and Scripture, and the Church) is paramount. From this she seeks to develop a 'hermeneutics of service' that challenges both liberal and fundamentalist approaches to theological language and biblical interpretation. Selby tackles the issues of knowledge, and especially knowledge of God, the language used to communicate that knowledge and that language as Scriptural textuality. Barth wrote of 'the comical doctrine that the true exegete has no presuppositions'. In fact, he said, 'no one reads the bible directly--we all read it through spectacles'. In the train of his insight, Selby examines the role of community as a prerequisite for knowledge and truth claims before examining the different ways that various 'communities' interpret Scripture (focusing on St. Mark's Gospel). The presuppositions of the different starting places are revealed and the appropriateness of various methodologies discussed. The Quest for the Historical Jesus and its struggles to handle the resurrection are used as a 'test case' to show the impact of different hermeneutical strategies. The insights in this thought-provoking study have implications for issues as wide ranging as the genre 'Gospel', the authority of Scripture, the Church as a 'reading community', the plurality of interpretations and the possibility of controlling them, the relationship between general and special theological hermeneutics, as well as epistemological foundationalism and its alternatives.

Graphic novels and comics have launched characters and stories that play a dominant role in contemporary popular culture throughout the world. The extensive revisions in this second edition of Comic Art, Creativity and the Law update the author’s analysis of important changes at the intersection of law and comics, featuring an examination of how recent cases will affect the creative process as applied to comic art.

Reproduction of the original: A History of Literary Criticism in the Renaissance by Joel Elias Spingarn

Comedy, Seriously provides a philosophical interpretation of comedy and argues that comedy displays a particular kind of rationality that reflects philosophical thinking. In particular, that comedy is defined not so much by laughter or jokes, but rather the structure of its plot, which is isomorphic with that of the philosophical argument. Comedy allows for the resolution of a conflict and the achievement of well-being and equality through action that follows the comic plot. Moreover, such action is propelled by the 'thinker on stage,' who, as socially and politically oppressed, contributes to the liberation of all and the achievement of the good life. Comedy, therefore, establishes the universal pattern for justice and well-being and allows us to rethink the notion of subjectivity not as the modern isolated subject, but rather as integrated with others through shared action and dialogical involvement.

James reflects both features of Hellenistic paraenesis and wisdom instruction, but its contents owe more to the latter. The work can be seen as a countercultural wisdom instruction containing various aphorisms, aiming to challenge the hearers' worldview and to reorient them to the values acceptable to God. The concern of perfection comes at the prologue and the epilogue, which forms the framework from which James is to be understood. The units 2:8-13, 3:13-18, and 4:11-12, which link the seemingly unrelated adjacent sections together, reflect similar arguments. The perfect law of liberty and the wisdom from above, and ultimately God the Lawgiver and the Judge, are the yardsticks by which one's speech and actions have to be measured and judged (1:19-25). The preeminent concern of our author is the importance of the perfect law with its fulfillment bringing about perfection, freeing one from the power of evil desire.

I welcome this rigorous examination of some of the many questions which are raised by the doctrine of hell. At a time when it is rare to hear even heaven spoken about in our churches, it is encouraging that this sober theme is once more in our sights. It was plainly often on the lips of Jesus. - Nigel M. de S. Cameron, Trinity International University Dr Powys has pursued a rigorous examination of the Scriptures . . . He rivets our attention on what the New Testament actually says about the fate of the unrighteous. This is a seminal work. - David Claydon, Federal Secretary, CMS, Australia The author, writing from a position of biblical conservatism, has presented a powerful, convincing and scholarly case for the view that the unrighteous will forfeit resurrection life in the Kingdom of God. It is, in my judgment, the most thorough treatment of the issue in recent years. - John W. Pryor, Macquarie University This book is an impressive, thorough discussion of a thorny question. Dr Powys is at home in many branches of biblical studies . . . He examines the biblical evidence carefully and sets his case out lucidly and with real insight, showing convincingly how ill-founded are many ancient and many recent views on the fate of the unrighteous. His own solution of a set of complex exegetical and theological issues is judicious and clearly the end result of careful thought. - from the Foreword by Graham Stanton, University of Cambridge David Powys has made a significant contribution to an increasingly important debate. His book's real strength lies in its very careful study of New Testament teaching in the light of a comprehensive analysis of the Old Testament and Jewish literature. This literature is rightly seen not merely as background but as the key to a right understanding of the New Testament teaching. I wish that such a clear discussion had been available when I first began engaging with these questions. - Stephen Travis, St John's College, Nottingham David Powys was educated at The University of Melbourne. He gained degrees in arts and social work, studied theology at Ridley College, and was ordained in 1981. Dr Powys has ministered in four Melbourne parishes. He is an Examining Chaplain to the Archbishop of Melbourne and a member of Archbishop in Council and National Synod. He was awarded the Doctor of Theology by the Australian College of Theology in 1994 for his The Hermeneutics of 'Hell'. The present volume is a slightly abbreviated version of that dissertation.

How are people of faith to be faithful to their various traditions in today's diverse society? How may we live together as neighbors and yet remain true to our differing religious convictions? How is it possible for the contemporary Christian to confess the Lordship of Jesus Christ in a world of many faiths? These are some of the fundamental questions which this volume seeks to explore. It offers a critical account of two key twentieth-century missionary-theologians who attempted to address the issue of pluralism within a confessional framework: Bishop Kenneth Cragg and Bishop Lesslie Newbigin. This study argues for a reconsideration of the biblical themes of fullness and fulfillment which may offer a way of holding together the traditions of continuity, which Cragg shows can never be total, and of discontinuity, which Newbigin argues can never be absolute. In this way the book addresses some of the implications for the development of an appropriate missiological approach to inter-faith issues in the twenty-first century which requires us to take people of faith seriously but also allows faithfulness to the Christian gospel.