The Criticism Of The New Testament

Narrative criticism is a relatively recent development that applies literary methods to the study of Scripture. James Resseguie suggests that this approach to reading the Bible treats the text as a self-contained unit and avoids complications raised by other critical methods of interpretation. Resseguie begins with an introductory chapter that surveys the methods of narrative criticism and how they can be used to discover important nuances of meaning through what he describes as a "close reading" of the text. He then devotes chapters to the principal rhetorical devices: setting, point of view, character, rhetoric, plot, and reader. Readers will find here an accessible introduction to the subject of narrative criticism and a richly rewarding approach to reading the Bible.

Biblical Foundations Award Finalist and Runner Up Since the unexpected popularity of Bart Ehrman's bestselling Misquoting Jesus, textual criticism has become a staple of Christian apologetics. Ehrman's skepticism about recovering the original text of the New Testament does deserve a response. However, this renewed apologetic interest in textual criticism has created fresh problems for evangelicals. An unfortunate proliferation of myths, mistakes, and misinformation has arisen about this technical area of biblical studies. In this volume Elijah Hixson and Peter Gurry, along with a team of New Testament textual critics, offer up-to-date, accurate information on the history and current state of the New Testament text that will serve apologists and Christian students even as it offers a self-corrective to evangelical excesses.

This publication presents the rich variety of critical methodologies in contemporary literary study of the New Testament. The tradition of study represented in the essays lies at the conjunction of developments in biblical studies and literary criticism: (1) the exhaustion of New Testament historical criticism in general and redaction criticism in particular; (2) the waning of Formalist-New Critical approaches in literary study; and (3) the emphasis upon the text in terms of language and discourse as the 'free play of signifiers'. The essays deal with theory, exegesis, and their interdependence in this new literary context. However, contributions of earlier epochs in the history of literary criticism and New Testament study are integrated into current approaches. For example, the issue of reference originating in the mimetic theories of classical antiquity is raised implicitly and explicitly. Implications of literary study for theology are suggested. The relationship between redaction-critical and literary approaches is examined. Theoretical and exegetical essays growing out of feminist literary study are offered. Orality, allegory, deconstruction, ideology, sociological criticism, rhetorical criticism, narrative criticism, as well as other themes and methods are discussed in the essays' treatment of writings of the New Testament. A rich variety of critical methodologies in contemporary literary study of the New Testament

An anthology edited by the author of How to Read the Bible as Literature''. It contains interesting readings on the literary interpretation of the four gospels.

One unfortunate consequence of the bitter fundamentalist-modernist controversy which raged in the early twenties has been the strongly negative attitude toward Biblical criticism assumed by some of the successors to the fundamentalists of the 1920s. Such people, according to the author, insist that the critical method is basically hostile to the evangelical faith, and they have continued to oppose any use of it. Others, however, claiming the same heritage, believe that the orthodox interpretation of the Gospel can be defended positively and constructively only with the aid of a sound critical method and the results of critical scholarship. The author believes that an evangelical Biblical criticism is not only possible but necessary. The central thesis of his book is that "the Bible is the Word of God given in the words of men in history", and as such its historical origins must be reconstructed as far as possible. In this way a richer understanding of the Scriptures can be achieved.

A concise companion to Ellis Brotzman's Old Testament Textual Criticism. Introduces students to the process of comparing Greek texts and seeking the original wording.

New Testament Interpretation through Rhetorical Criticism provides readers of the Bible with an important tool for understanding the Scriptures. Based on the theory and practice of Greek rhetoric in the New Testament, George Kennedy's approach acknowledges that New Testament writers wrote to persuade an audience of the truth of their messages. These writers employed rhetorical conventions that were widely known and imitated in the society of the times. Sometimes confirming but often challenging common interpretations of texts, this is the first systematic study of the rhetorical composition of the New Testament. As a complement to form criticism, historical criticism, and other methods of biblical analysis, rhetorical criticism focuses on the text as we have it and seeks to discover the basis of its powerful appeal and the intent of its authors. Kennedy shows that biblical writers employed both "external" modes of persuasion, such as scriptural authority, the evidence of miracles, and the testimony of witnesses, and "internal" methods, such as ethos (authority and character of the speaker), pathos (emotional appeal to the audience), and logos (deductive and inductive argument in the text). In the opening chapter Kennedy presents a survey of how rhetoric was taught in the New Testament period and outlines a rigorous method of rhetorical criticism that involves a series of steps. He provides in succeeding chapters examples of rhetorical analysis, looking closely at the Sermon on the Mount, the Sermon on the Plain, Jesus' farewell to the disciples in John's Gospel, the distinctive rhetoric of Jesus, the speeches in Acts, and the approach of Saint Paul in Second Corinthians, Thessalonians, Galatians, and Romans.