By Samuel Tongue
In among Biblical feedback and Poetic Rewriting, Samuel Tongue deals an account of the cultured and demanding tensions inherent within the improvement of the better feedback of the Bible. varied ‘types’ of Bible are created in the course of the highbrow and literary pressures of Enlightenment and Romanticism and, as Tongue indicates, it really is this legacy that maintains to orientate the methods deemed valid in biblical scholarship.
Using a few historic and modern serious and poetic rewritings of Jacob’s fight with the ‘angel’ (Gen 32:22-32), Tongue uses postmodern theories of textual construction to argue that it's the ‘paragesis’, a parasitical kind of writing among disciplines, that most sensible foregrounds the complicated performativity of biblical interpretation.
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Extra resources for Between Biblical Criticism and Poetic Rewriting: Interpretative Struggles over Genesis 32:22-32
Pp. 22–23. , p. 43. It is important not to overstate Lowth’s historical-critical outlook; he does not question, for example, the historicity or chronology of the final form of the biblical material. , p. 44. 76 Lowth goes to great lengths throughout the rest of his lectures to demonstrate more of the subtleties and technicalities of Hebrew poetry, extending his work into examinations of allegory, parable, images from nature, and so on. However, it is his acknowledgement that Hebrew poetry also produces a poetic prose that is so significant for the ongoing development of both Romantic and postmodern theories of poetry.
By emphasizing the difficulties of deciding upon meanings for biblical texts without erudite and detailed scholarship, demonstrating the vast gulf between the world of the Bible and contemporary worldviews, the ideal theological Bible had been pulled away from religious authority. What other options were available? How else could ‘Bible’ be imagined? How else could it live on? The Poetic Bible: Robert Lowth, Johann Gottfried Herder and the Parting of the Streams Attempting to construct biblical authority on rational and scientific grounds brought with it a demand that biblical texts be tied to a historical realism, whether through the explicit contents of a particular story or, more often, by asserting a more realistic source for the recounted events.
P. 214. dancing between the disciplines 21 in the margins. It is also preceded by Robert Estienne’s summary of Christian doctrine and John Calvin’s ‘That Christ is the end of the law’. 17 Here one can see that, even when Bible was elevated as the highest authority in Reformation dogmatics (as sola scriptura), it was not ‘alone’, embedded as it was, and always has been, in the tensions that run through confessional and non-confessional biblical studies18—what do these texts mean? And by whose authority?