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In recent decades, reception history has become an increasingly important and controversial topic of discussion in biblical studies. Rather than attempting to recover the original meaning of biblical texts, reception history focuses on exploring the history of interpretation. In doing so it locates the dominant historical-critical scholarly paradigm within the history of interpretation, rather than over and above it. At the same time, the breadth of material and
hermeneutical issues that reception history engages with questions any narrow understanding of the history of the Bible and its effects on faith communities. The challenge that
reception history faces is to explore tradition without either reducing its meaning to what faith communities think is important, or merely offering anthologies of interesting historical interpretations. This major new handbook addresses these matters by presenting reception history as an enterprise (not a method) that questions and understands tradition afresh. The Oxford Handbook of the Reception History of the Bible consciously allows for the interplay of the
traditional and the new through a two-part structure. Part I comprises a set of essays surveying the outline, form, and content of twelve key biblical books that have been influential in the history of
interpretation. Part II offers a series of in-depth case studies of the interpretation of particular key biblical passages or books with due regard for the specificity of their social, cultural or aesthetic context. These case studies span two millennia of interpretation by readers with widely differing perspectives. Some are at the level of a group response (from Gnostic readings of Genesis, to Post-Holocaust Jewish interpretations of Job); others examine individual
approaches to texts (such as Augustine and Pelagius on Romans, or Gandhi on the Sermon on the Mount). Several chapters examine historical moments, such as the 1860 debate over Genesis and evolution, while
others look to wider themes such as non-violence or millenarianism. Further chapters study in detail the works of popular figures who have used the Bible to provide inspiration for their creativity, from Dante and Handel, to Bob Dylan and Dan Brown.
In recent decades, reception history has become an increasingly important and controversial topic of discussion in biblical studies. Rather than attempting to recover the original meaning of biblical texts, reception history focuses on exploring the history of interpretation. In doing so it locates the dominant historical-critical scholarly paradigm within the history of interpretation, rather than over and above it. At the same time, the breadth of material and
hermeneutical issues that reception history engages with questions any narrow understanding of the history of the Bible and its effects on faith communities. The challenge that
reception history faces is to explore tradition without either reducing its meaning to what faith communities think is important, or merely offering anthologies of interesting historical interpretations. This major new handbook addresses these matters by presenting reception history as an enterprise (not a method) that questions and understands tradition afresh. The Oxford Handbook of the Reception History of the Bible consciously allows for the interplay of the
traditional and the new through a two-part structure. Part I comprises a set of essays surveying the outline, form, and content of twelve key biblical books that have been influential in the history of
interpretation. Part II offers a series of in-depth case studies of the interpretation of particular key biblical passages or books with due regard for the specificity of their social, cultural or aesthetic context. These case studies span two millennia of interpretation by readers with widely differing perspectives. Some are at the level of a group response (from Gnostic readings of Genesis, to Post-Holocaust Jewish interpretations of Job); others examine individual
approaches to texts (such as Augustine and Pelagius on Romans, or Gandhi on the Sermon on the Mount). Several chapters examine historical moments, such as the 1860 debate over Genesis and evolution, while
others look to wider themes such as non-violence or millenarianism. Further chapters study in detail the works of popular figures who have used the Bible to provide inspiration for their creativity, from Dante and Handel, to Bob Dylan and Dan Brown.
Jonathan Roberts: Introduction
Part One
1: Rachel Havrelock: Genesis
2: John F. A. Sawyer: Job
3: Katherine Dell: Psalms
4: John F. A. Sawyer: Isaiah
5: Paul Joyce: Ezekiel
6: John J. Collins: Daniel
7: David M. Gunn: Judges
8: Catrin H. Williams: Gospel of John
9: Guy J. Williams: Romans
10: Judith Kovacs: Corinthians
11: John Riches: Galatians
12: Christopher Rowland: Revelation
Part Two
Hermeneutical and Historical Issues
13: Albert C. Labriola: The Bible and Iconography
14: David J. Clark: Linguistic and Cultural Influences on
Interpretation in Translations of the Bible
15: Mary Carruthers: Memory, Imagination, and the Interpretation of
Scripture in the Middle Ages
16: Peter Clarke: Bible and Millenarianism
17: Richard Harries: Non Retaliation and Military Force
18: Tobias Nicklas: The Bible and Anti-Semitism
19: Piero Boitani: Dante and the Bible
20: John Butt: George Friedric Handel and the Messiah
21: Ann Loades: Elizabeth Cady Stanton's The Women's Bible
22: Atsuhiro Asano: Uchimura and the Bible in Japan
23: Carol Crown: One Bible, Two Preachers: Patchwork Sermons and
Sacred Art in the American South
24: Michael J. Gilmour: Bob Dylan's Bible
25: Robin Griffith-Jones: From John's Gospel to Dan Brown: The
Magdalene Code
Hebrew Bible
26: Ismo Dunderberg: Gnostic Interpretations of Genesis
27: John Hedley Brooke: Samuel Wilberforce, Thomas Huxley, and
Genesis
28: Jay Emerson Johnson: Sodomy and Gendered Love: Reading Genesis
19 in the Anglican Communion
29: Scott Langston: Exodus in Early Twentieth Century America:
Charles Reynolds Brown and Lawrence Langner
30: Paulo Nogueira: The Use of Exodus by the Africaanas and
Liberation Theologians
31: Emma Mason: Elihu's Spiritual Sensation: William Blake's
Illustrations to the Book of Job
32: Michael Lieb: Ezekiel 1 and the Nation of Islam
33: Isabel Wollaston: Post-Holocaust Jewish Interpretations of
Job
34: Kenneth G. C. Newport: Seventh Day Adventists, Daniel, and
Revelation
35: Jo Carruthers: Esther and Hitler: A Second Triumphant Purim
New Testament
36: George Pattison: Kierkegaard on the Lilies and the Birds:
Matthew 6
37: Jeremy Holtom: Ghandi's Interpretation of the Sermon on the
Mount
38: Brad Braxton: Preaching, Politics, and Paul in Contemporary
African American Christianity
39: Zoë Bennett: Ruskin, the Bible, and the Death of Rose La
Touche
40: Tim Gorringe: Karl Barth on Romans
41: Mark Edwards: Augustine and Pelagius on the Epistle to the
Romans
42: Peter Matheson: Luther on Galatians
43: Gordon Allan: Joanna Southcott: Enacting the Woman Clothed with
the Sun
44: Valentine Cunningham: Bible Reading and/after Theory
Michael Lieb is Research Professor of Humanities Emeritus and Professor of English Emeritus at University of Illinois, Chicago.
Emma Mason is Senior Lecturer at University of Warwick.
an important, valuable contribution to its subject
*Eric Ziolkowski, Relegere: Studies in Religion and Reception*
a rich collection of different and often very valuable materials on
the reception history of the Bible. Among the articles some are
real treasures
*Ulrich Luz, Journal of Theological Studies*
This volume is most certainly timely and highly pertinent to recent
developments within biblical studies ... a welcome addition
*R. I. Kueh, Journal of Ecclesiastical History*
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