Reviewer: Judy Ahles
Date: 12-2-2005
Allison,Dale C. Jr.:The Intertextual Jesus:Scripture in Q (Harrisburg:Trinity Press International, 2000). Judy Ahles
Dale C. Allison, Jr. wrote from the Pittsburgh Theological Seminary. His intention was to reach homileticians, theologians, and any who wish to apply ancient text to contemporary life.
The text is stuctured to show how Q depends and interacts with preceding text. The focus is on Q's explicit references to predessor texts, and Q's allusions. After an explanation of allusions and aural memories, Allison takes the reader on a journey through the Pentaheuch l, Pentateuch 2, the prophets, Isaiah, Jeremiah, Ezekiel, Minor Prophets, Daniel, the historial books, Samuel, Kings, Chronicles, Psalms, Wisdom literature, Extracanonial Tests, Retrospect: Scripture in Q, the Allusive Jesus and ends with Doubtful Allusions. Allison divides his chapters into two sections: texts and analysis, and synthesis.
This reading is totally a scholarly work. It is full of history and Greek text. This is a book to be studied not just read. The reader would be wise to read with Bible in hand and a pad of paper.
Q 3:8//Isa 51:1-2 There are sixteen pages devoted to this text. Greek words are explained to show the influence the Greek meaning brings to the intrepretation of the text. Lots of history is given an many indepth agruments made. When the synthesis is given, the author points out to the reader how many texts Q interacts with in this example,Isaiah. We find that Q interacts with Isaiah up to twelve texts. All the texts are listed and the reader is given the information as to if they are an allusion or a doubtful allusion. Allison gives a summary of his research and thought on the subject of the chapter, this one being the prophet, Isaiah.
I found it hard to concentrate on this reading as it was so factual. I believe this is a book to be used when exegeting with an interest in Q. Inquistive students who find research rewarding and seminary professors would benefit most from reading-studying-this book. I did buy my own copy for future reference.
Reviewer: James W. Roche
Date: 12-12-05
This book is volume nine of a thirteen-volume set. Dennis E. Smith and Michael E. Williams are the editors. Smith is a professor of New Testament studies at Phillips Theological Seminary and he is the primary editor of the New Testament volumes of this series. Williams is a storyteller, author, and pastor. He is also the founding editor of this series. Each selected story from the Gospels included in this volume was rewritten by Jo-Ann Jennings (mother, pastor, teacher, author, and reporter), Pam McGrath (pastor and storyteller), or Michael E. Williams.
The editors have included 25 stories about Jesus starting with his birth and ending with the Ascension. Each story section includes the full text of the passage from the Revised English Bible (REB) (© Oxford University Press, 1989). Next are the comments on the Gospel passage that are provided by Mikeal C. Parsons (professor specializing in narrative analysis of the Gospels). The story is then retold to give the reader an example of how the Gospel story could be retold. The retelling can take the perspective of a character and expand on it; it may expand details of the plot; it might add something beyond the original ending; or it might place the essence in a contemporary setting. Included with each story are parallel stories to help the reader relate to the 1st century storyteller and to tell the story to 21st century audiences.
The editors truly want to help potential storytellers learn the craft of storytelling. They have included an introduction to narratives (how they work in the Gospels and why it is necessary to understand New Testament parallel stories). They have also provided “a self-directed workshop” to help the reader to learn to tell stories and be good at it. Each of the 25 stories can be used independently or in conjunction with the others.
An example of this book’s presentation method is “Jesus Taken Captive”(pg. 155). This section of the book gives the story according to Matthew (26:47-56), Mark (14:43-52), and Luke (22:47-53) from the REB. Next are the comments by Parsons. He discussed the variations (the slight twists as he called them) such as in Matthew and Mark where Judas addresses Jesus then kisses him; in Luke, Jesus addresses Judas and then Judas kisses him. The parallel story for this section is about the Jewish tradition of kissing. In the retelling of the story, the storyteller (Pam McGrath) tells a contemporary story based on the young man wearing the linen cloth who escaped in the Gospel version.
This is another great book in a wonderful series. The editors have given the reader an excellent tool. Sunday School teachers, pastors, parents, or grandparents can use this book. So much auxiliary information has been provided. It certainly is an easy read and is most interesting. The practice tips given will make the chore of learning storytelling easier. The editors have not tried to overwhelm the reader by including every possible story in the synoptic Gospels. They made it very clear that their way is not the only way. The reader has been taken far enough that he/she should be able to continue on his/her quest to become a storyteller. I recommend this book to anyone who wants to teach the Gospels by storytelling, whether it is to a class or to their children or grandchildren.
Reviewer: James W. Roche
Date: 12-07-2005
Owen Shelley is on the staff of the publisher Scripture Union Australia. His only other book written prior to this one is titled Chalk and Talk (Scripture Union, 1996). He is a storyteller who has presented stories from the gospels in many settings as diverse as the beaches of Australia to the pulpit. As a teacher, he believes his subject (the gospels) is “the most beautiful story of all”(cover).
This book has only two short sections that do not deal directly with the stories found in the four gospels. Each of the remaining 65 sections of the book deals with a particular story. The Introduction explains why many adults have wandered from (or never knew) the church. He wrote that as children, if they were presented with the gospels, it was mainly in formal lectures or sermons “resulting in boredom and skepticism”(1). Shelley believes we need “to present lessons in an imaginative and interesting way”(1). In the last section of the book, titled Our tools of trade, Shelley wrote about how to present action and emotion. The tools he described are words, tone, expression, and gesture. Each of the 65 story sections is prefaced with “Focus Passages,” sometimes “Other references” and sometimes with a brief explanation of the setting, context of the story, or personal note; each story section is divided into “Charting the action,” “Noting the emotion,” and sometimes “Extra Comment” and sometimes “For the children.”
The entire book is evidence to Shelley’s philosophy on storytelling. He has developed mini-plays for each story but reminds the reader that one is telling a story not acting. He wrote, “Our task is to show that those who give their allegiance to Jesus Christ find forgiveness and inner strength for daily living”(164). He has shown the reader how to tell the story of Jesus Christ and why.
An example of where Shelley used all the subdivisions is “The Crucifixion” story (p. 135). He listed the focus passages from all four gospels where the story can be found and he also references 1 Peter 2:23. His preface to this story was a personal note on his learning to tell stories. In “Charting the action,” he starts the action at the point where Jesus was imprisoned and the soldiers mocked him with a crown of thorns; this section ends with the spear piercing Jesus’ side (this section is filled with Scripture references). In the section “Noting the emotion,” Shelley wrote about the emotion, as it must have been exhibited by the soldiers, the crowd, Jesus’ friends, and by Jesus. Shelley wrote, “As you tell the story you must reflect the tone”(138). In the “Extra comment” section, Shelley stresses the need to repeat Jesus’ cry from the cross in its original language. In the “For the children” section, he suggests using dialogue (first person voice) or flash cards rather than using lecture-like presentations.
This is a wonderful book. Shelley has targeted children as the recipient of the stories but makes the point that adults can benefit from hearing them also. He feels lectures and sermons have their place but storytelling will hold the audience’s attention better. Each story section can be taken out of the book and used usually without worry of violating context. This is a great resource and is an easy read; putting his suggestions into use will take some practice. I am glad I found this book and know that it will be valuable as I build my ability to tell stories. Words are powerful and important but how they are presented makes all the difference in how they are received. Shelley has provided and explained the tools necessary to make the gospels come alive for children and adults.
Reviewer: Ezra M. Chapola
Date: 10-21-2005
Christopher Bryan is a professor of New Testament at University of the South.
In his book Bryan is addressing two major issues.First, he is discussing what kind of text Mark would been seen by its authorand the people who came across it near the time of its writing. Second, He is looking at the evidence that might indicate whether Mark, like so much else of the period was written to be read aloud.
Bryan has expressed excellent scholary work in this book by discussing and arguing with other scholars in the feild. The knowledge of Greek language has helped to articulate his position very well on a number of issues. He has quoted some prominent scholars to substantiate his argument. As you read the book you can get the sense that, Bryan did a thorough research for him to write this book. The use of scriptures to validate his argument provide a better understanding of what he is articulating in this book.
Bryan has shown how certain genres are marked by the presence of particular motifs.He has come up with four stages of Psycho-cultural development in humna societies inorder to qualify his argument that, the book of Mark was written to be read aloud. He has shown the Oral charactericts of Mark's style such as, episodes showing Jesus's wit and wisdom, episodes showing Jesus the Man of Deeds and the parables.
An excellent and easy to read book, that will serve as a good introduction to the Gospels for students as well as the general reader.
Reviewer: Adam Egan
Date: 11-9-2005
Warren Carter holds the Pherigo Chair in New Testament at the Saint Paul School of Theology in Kansas City. He is author of Matthew: Storyteller, Interpreter, and Evangelist (Hendrickson)and What are They Saying About Matthew's Sermon on the Mount? (Paulist Press).
Matthew and the Margins is broken into six parts, each part is referred to as a Narrative. Carter goes through the Gospel of Matthew verse by verse adding his commentary after or during the actual verse of Scripture.
Carter uses his mind, as well as previous attempts to describe the margins of the Gospel of Matthew to compose his work.
Warren Carter describes many times that the followers of Jesus would not have been part of the popular inner circle of rulers or religious. When the Risen Jesus appears to the Eleven, Carter explains that the Eleven is "the appearance of 'many' faithful women". He talks about the women and how they "served him" and "had their prominent role". Other men would have seen the risen Christ as well, according to Carter.
If there was one aspect of this book that was unclear/confusing, it was Carter's definition of "Margins". Carter defines the term in the Introduction by twisting and picking and choosing from several other scholars' definitions. My attempt to decipher his personal definition would be that marginality is a person or persons' place in society during the life or times of Jesus as seen through the eyes of Matthew (or the Author of Matthew's Gospel). This person or persons can be in the center of society or out of the margins. It is unclear during the reading however, which ideas are purely the thoughts of Carter and which ideas are borrowed. He does quote other sources, but nonetheless there is still some question to whose ideas he uses. His content is interesting and easy to follow. The book is set up perfectly to be used as a reference, however, I would recommend having a Bible near by while reading this text, and so does Warren Carter! Also, he would probably be seen as a modern thinker or a liberal scholar.
Reviewer: Fran Bagdsarian
Date: 11/9/05
Andrew Queen Morton, scholar and theologian, has asserted that computer analysis has proved some astounding outcomes in research, that has serious implications in the foundation of Christian understanding. He along with other colleagues jumped into the scene in the 1960's and '70's with a strong article on "computers and the church". Much of his work can be found in the Bidwell Library Theological Collection at Southern Methodist University's Perkins School of Theology.
The books starts with a short preface and continues with fourteen chapters (for a total of 143 pages); that hypothetically demonstrates the making of a single gospel test. Morton tests two theses against Gospels and Acts. First he believes that the actual length and composition are a formatting factor that carries hidden (or discreet) connotations. He makes a claim that this notion may be even more important than the theology conveyed by the text; and very important for the reader to consider. Then he proposes that there are ways of computer-analyzing the texts as to the more accurate use of sources. Morton is laying the groundwork for a series of pattern formations and pattern recognitions that support the idea of codification.
Chapter eight on the Gospel of Luke unfolds a theory that the structure of the text is more important that the theology it proposes.
From a lengthy discussion linked with numbers, patterns and charts, there emerged the concept of "Proto-Luke" the major source of the gospel, and also the material placed in position to create the major and minor sources of the finished test. (p91). This suggests that sources for the gospel are defined through a sequence of utterances that are defined by a certain number of words and letters, giving pattern and theme to the works in a manner not previously organized.
Since I have a scientific mind, I found this book not only interesting, but also provocative. My limited understanding of how ancient literature came together as canoical text always allows room for "wider bodies" of knowledge and new information. In some of the other commentaries of this book, I read nasty, cheapshot remarks pointed to the author. Morton have have hit some firy triggers with this information and his suggestions and computer savy may confound many readers.
Reviewer: Pamela P. Leary
Date: 11/08/05
Elizabeth Struthers Malbon, PhD. is currently Professor of Religious Studies and Director of the Religious Studies Program within the Center for Interdisciplinary Studies at Virginia Polytechnic Institute and State University. She is the author of three books, co-editor of an additional three books, and has eighteen published articles. (http://filebox.vt.edu/users/malbon/BibleandVisualArt/Proposal1.html The intended audience of this book is New Testament scholars. Dr. Malbon cites her peers throughout the book, stating her opinion in favor and against their articles. As a student of theology her work is appropriate for exegetical analysis but not for a typical church bible-study groups.
The book is a collection of the authors’ essays written during the years 1983-1994. Each essay serves as a chapter, not placed in chronological order. The essays pertain to the New Testament Mark, but the author does not cover the Markan Jesus, which she explains needs to be a book in itself. The essays/chapters in the order they appear in the book are as follows: 1) “Narrative Criticism: How Does the Story Mean?”; 2) “Fallible Followers: Women and Men in the Gospel of Mark”; 3)“Disciples/Crowds/Whoever: Markan Characters and Readers”; 4)“Text and Contexts: Interpreting the Disciples in Mark”; 5)“The Jewish Leaders in the Gospel of Mark: A Literary Study of Markan Characterization”; 6)“The Poor Widow in Mark and Her Poor Rich Readers”; 7)“The Major Importance of the Minor Characters in Mark”. (Malbon, 2000, xvii-xviii)
Dr. Malbon uses other contemporary biblical scholars to compare and contrast her views and helps bring the reader to a deeper understanding of the possible interpretations. In addition, some essays explain the type of “criticism” (redaction, narrative, historical, etc..) she uses and how it compares and changes the meaning of the text. Many of the essays provide biblical references.
The first essay/chapter describes types of criticisms and then takes the reader through these elements in the chapter looking at it from an internal interpretation versus an external interpretation. Historically, Mark’s geographical descriptions appear inaccurate. An internal interpretation of the travels of Jesus in various lands can be interpreted not simply as physical travel, but also interaction from Gentile audience to a Jewish audience. This interpretation explains the apparent inaccurate geographical descriptions provided by Mark. Instead of viewing the story from an external perspective and finding that the story contains inaccurate geographical descriptions, an internal interpretation provides meaning to these “inaccurate” descriptions. In another essay, Malbon offers six different narrative perspectives on Mark 12:41 “The Widow’s Offering.” This provides the reader with an experience of her method in context interpretation.
I found the book both informative and interesting. It was certainly a challenging read. Some of the references to other scholarly work cited by Dr. Malbon were difficult to follow but it served a helpful purpose by providing an alternative viewpoint. Once understood, it helped me obtain a more thorough understanding of the perspective Dr. Malbon provides. I recommend this book to those studying Mark in an academic setting.
Reviewer: Sarah Pringle-Lewis
Date: 9.11.05
Craig S. Keener is Professor of New Testament at Eastern Baptist Theological Seminary in Wynnewood, Pennsylvania. Dr. Keener received his Ph.D. in New Testament and Christian Origins from Duke University and his M.Div from the Assemblies of God Theological Seminary. He is Associate Minister at Enon Tabernacle Baptist Church, Philadelphia (NBC) and is a frequent lecturer and teacher in New Testament, New Testament Background and Biblical Interpretation, in ministry and academic settings in the U.S. and Nigeria.
Keener has undertaken to present the Gospel of Matthew through two interpretative lens – the social-historical context of Matthew and his traditions on one hand, and periscope-by periscope suggestions concerning the nature of Matthew’s exhortations to his Christian audience on the other. Keener spends the first 73 pages – the introduction – explaining the focus of the commentary, discussing relevant social contexts, addressing questions of interpretations, Matthew as biography, the reliability of Jesus’ teachings in Matthew, the accuracy of Matthew’s narrative, the situations Matthew addresses and Christological concerns raised by the Matthew narrative. He then launches into a periscope-by periscope commentary on the Gospel of Matthew covering the next 648 pages. The remaining 150 pages are taken up with bibliographic information.
By merging a careful study of Matthew’s Gospel in relation to the social context of the ancient Mediterranean world with a detailed look at what is known of first-century Jewish-Christian relations Keener is able to provide a clear voice for the Gospel of Matthew. His periscope by periscope examination is a meticulous work that provides the reader with a thorough discussion of the first Christian century’s views and traditions.
Reviewer Paul Cavill points out that “What he gives more attention to is the ancient and Jewish context and background of the material.” This is particularly enlightening to the reader. In Matthew 8:5-13 a Roman Centurion approaches Jesus with the petition to aid his ailing servant. Keener points out that when Matthew was writing his Jewish readers would be tempted to hate Romans passionately, especially Roman soldiers (p. 265). Jesus’ teachings about not resisting a roman soldier’s unjust request (5:41) paying taxes (22:21) or paying a temple tax that the romans now confiscated for pagan worship (17:24-27) would seem intolerable. Allegiance to Christ demanded that one actually love their enemy and this story would have encouraged that love. Keener points out the number of levels that Matthew reaches to demonstrate the need for that love. The servant’s social status would have been akin to that of some Jews enslaved after 70 AD. The Centurion humbles himself and acknowledges his questionable merit before Jesus. The Centurion recognizes Jesus’ unlimited authority to heal. Jesus accepts his attitude as one of faith. Jesus seems to regard this gentile as the promise of more gentiles to come. Set against the background of 1st century Christianity all of these points are invaluable to understanding Matthew.
I found the text to pointedly face the implications of living out the teaching of Christ for 1st century Christians. This is a commentary that fills in" the historical background and setting of the passage you are studying, and in so doing helps you to understand the meaning and intent of the text. I will use this for future exegetical work.
Reviewer: Barbara S. Sagat
Date: Nov. 9, 2005
David D. Kupp is Program Officer, East Africa for World Vision Canada. This work is a revision of Kupp's doctoral thesis for the University of Durham, 1992. As part of the Society for New Testament Studies Monograph Series (no. 90) it is one of a series of single focus commentaries that explores an issue in great depth.
The central theme and intent of this book is to study the understanding of "Emmanuel", "God's presence' with the people of God as documented in the Gospel of Matthew. It is structred to first document the thesis in the Introduction, and further define the Gospel in the 2nd Chapter. The central chapters examine the Old Testament scriptures, and ultimatly compare them with Matthew's tradition and stories. The conclusion, in a 'sermon like' format, attempts to draw the reader to the same conclusion as the author- that the Emmanuel theme is central to Matthew in both complex and simple ways and makes implications for the faith community based on this theme.
In Chapter 6. "Matthew 1: The Birth of the God-With-Us Messiah" the author links the Matthew birth narative to the fulfilment of Isaiah's prediction through a great deal of critical examination of both Isaiah and the Gospel, concluding that Usauag 7.14 is both unprecedented as a text to link to Jesus as Emmanuel, but also that it's use proves that Emmanuel is a central Gospel theme.
Chapter 9 is the authors Christology of Matthew, in which Kupp writes that Matthew does have a clear interest in ... "developing the significance of his Emmanuel characteristics as key points throughout the story." (p. 220)
This book is a very complete examination of the issue of Emmanuel in Matthew. At times interesting, it is difficult to sift through the complex critique, but the author does well in summarizing the theorie, making the material a bit more available to those who do not understand his very complex language of biblical criticism. I found the book appealing at times although it's language and technincal process made it very difficult to comprehend. It is only mildly useful due to it's single focus, however, within that small window it does an amazing analasys of the topic. It is a good book to have available in a large reference library.
Reviewer: Patricia Sprague
Date: 11/9/05
This Commentary is the third in a four-volume set on the Gospels. The entries in this series are all by Church Fathers and (a few) Mothers, and cover the period from the very first Christian writers to 750 CE. According to the editor’s introduction, all the comments are taken from homilies preached by the patristic Fathers (no Mothers in this particular volume). Interestingly, there is apparently very little commentary available on Luke, and even less for Mark; Matthew and John seem to have been the favorite sources for preaching, particularly among the Eastern Fathers. For Luke, most of the commentary comes from collections of homilies by Origen (185-254), Ambrose of Milan (339-397), Cyril of Alexandria (375-444), and the Venerable Bede (673-775).
The editor’s introduction contains interesting observations on the original intentions of the Fathers when commenting upon Luke. It is important to remember that they were all made in a pastoral context, and therefore were entirely focused on directly, and forcefully, impacting the lives of their audiences, members of the worshipping community. Luke’s Gospel is divided up into periscopes, short passages that are given titles indicating the general content. Each such passage itself (RSV) is then followed by a summary of all the patristic commentary on the verses. The commentary of each patristic author is headed by key phrases, metaphors, or ideas taken from their reflections. Finally, each piece of commentary first identifies the author, and lastly identifies the title and textual reference of the source. Footnotes give clarifications, biblical cross-references, and information on English translations and original language editions. Appendices give more information on the sources for each commentator, biographical sketches (surprisingly interesting), a timeline for the various authors/works, and a bibliography of original language and English translations. I found the timeline particularly interesting because it shows the place of origin as well as the century for each work.
This commentary on the Gospel of Luke is intended for anyone interested in studying the New Testament, whether the readers are lay persons, preachers, or scholars. There is no commentary on the commentary – the writers are allowed to give their own thoughts and observations without being reinterpreted via modern criticism.
My first thought on opening this commentary was ‘What a great idea!’ Getting through the entire writings of even one of the commentators would be difficult – reading them all would be Herculean. With this commentary, we can accept and absorb the gifts they offer without being overwhelmed. I would very much like to own the entire set.
Reviewer: Alice Lester
Date: 11/9/05
Joel B. Green is Dean of Academic Affairs at Asbury Theological Seminary and Professor of New Testament Interpretation. Besides writing The Gospel of Luke in the New International Commentary on the New Testament Series, he has also written and edited numerous books, including What About the Soul?, Introducing the New Testament: Its Literature and Theology (co-authored), and Recovering the Scandal of the Cross.
Following the table of contents is the Editor’s Preface. The editor gives the reader a quick over view of development of New International Commentary of the New Testament and this commentary in particular. This is followed by the author’s preface. In this preface, Green talks about how he came about writing this commentary and where he is coming from in his decision to write it. He said, “My decision to undertake this project is grounded in my belief that those involved in the church’s ministry are helped most by commentaries on whole books, written from the perspective of a fundamental reverence for biblical text and from a position of critical engagement with academic biblical studies and active involvement in the life of the church.” He also voiced the desire to make “the study of the Gospel of Luke and its message come even more alive for contemporary readers.” This preface was followed by Interpretive Asides, Abbreviations, the Bibliography, the Introduction, an outline of the Gospel of Luke, and then the commentary its self. In the introduction, Green starts right off telling you the purpose for his introduction and the approach he is taking in this commentary. He makes it clear that he is not taking the same methodological approach as many other commentaries on the market. He refers to his approach as “discourse analysis – correlating culture-critical and narratological concerns.
Green lists 70+ pages of Bibliography in addition to an extensive introduction and footnotes to prepare and assist the reader in using this commentary. The introduction contains extensive information about the Gospel of Luke, the history behind it and the approach that was taken in writing this commentary.
In the introduction, 1.3 Method in reading the Gospel of Luke, the author helps the reader to understand how to approach reading the Gospel when he says things like, “The approach adopted here necessarily blurs the distinction between the world of the text and the world behind the text, for it treats the text itself, this historical representation in the form of a narrative discourse, as an object of historical interest. What is more, it does so in part because we believe Luke has himself invited this form of inquiry and engagement.”
I found Greens commentary on the Gospel of Luke to be extremely readable especially all the information that he included in the Introduction. I believe this commentary would be a great help in doing exegetical writing or sermon preparation.
Reviewer: Burt D Williams
Date: 11/9/05
The author recieved a Ph.D. in New Testament and Christian Origins from Harvard University, with a minor in Hellenistic and Roman philosophy. He is currently the Professor of New Testament and Christian Origins at CLaremont School of Theology in California.
MacDonald's structure is rather straight forward. He first lays out for the reader what is known academically about writing in antiquity and argumentation as why his thesis that Mark was based off of the works of the Homeric Epics is feasible. He then lays out the his parallels between the two, with each chapter dealing with specific portions or themes of the Gospel:Foolish companions, Murderous Usupers, Blind Seers etc. He concludes the book with a parallel of the over all story lines of the Gospel and the Epics of the Odyssey and Illiad, thereby taking the storylines and showing comparitively how they line up.
MacDonald's strongest evidence for his case is being able to lay the stories side by side in order to show the similarities of theme and outline that are used within the Gospel of Mark and the Homeric epics. Secondly he places a good deal of faith in what is "known" about authorship in antiquity and speaks to the idea of Mimesis and transvaluation. A fancy way of saying that authors often borrowed from each other without citation, and to make it unique they would use characters and themes which were similar but not exactly alike, sometimes actually being the antithesis of the original character. Knowing this about antiquity and comparing the two stories, MacDoald then postulates that the author of Mark was actually a very cleaver and systematic author, rearranging order and not using the same style, switching from poetry to prose, was able to hide any overtly visible signs that the Homeric epics were used.
As an example MacDonald lays the story of the Jesus Praying in the Garden (Mk 14:35-36) next to the story of Odyseus and Circe (Odyssey 10.480-84). He atrributes Jesus' "going a little further and throwing himself on the ground to Odyseus' going to the bed of Circe and besseching her; Then the formulation "He said" of mark with "I spoke" of Homer; both speak to the God/ess and speaking of the power that they have and asking for fulfillment of a promise.
MacDonald has an interesting set of theories. They are, however, a little broadly laid out in place, making leaps that are not necessarily as evident as one might hope for. For instance in the above example, he compares the speaking of the words "Abba, Father" by Jesus to that of Odyseus' "Circe" although thematically this may be similar, Odyseus is speaking the name of the God and Jesus is addressing God in a very personal way which can almost be more closely translated with Daddy or Papa than with a voice of reverence, as well as Jesus is actually asking in the phrases quoted that the promise not be fulfilled in the manner that he must now endure in order to get home. Besides this however, the book is an interesting read and worthwhile in order to look at an alternative point of view. MacDonald's thesis is a little strong to say that the Gospel of Mark was Based off the story line of the Homeric Epics, but there are definitely some comparative features between the two which can help one in understanding a little more fully the times and possible meanings of the Scriptures.
Reviewer: Cindy Lufkin
Date: 11/8/05
This book is his 1997 dissertation for a doctorate from Princeton. Currently he is an associate professor at St. Olaf College.
It is structured in five chapters. In the first, Hanson reviews the different kinds of critical approaches: form-critical, redaction, narrative, and historical-critical. The second chapter deals with reader-response criticism, and his assertion that Mark's gaps in the narrative invite the reader to fill them in with their own experiences and enter into dialogue with the text. The third chapter discusses Mark's use of the prologue, consisting of either the first 13 or 15 verses. The last two chapters discuss the conflict of the endangered promises from without (Jesus' opponents) and within (the disciples). His conclusion points out that his angle of criticism is only one way of interpreting the text, but should not be the only one used. At the end there is an extensive bibliography, an index of Scripture citations, and an index of modern authors.
Hanson pulls together ideas from various theologians. In the first chapter he summarizes the views of William Wrede, Martin Dibelius, Rudolf Bultmann, and Theodore Weeden. Later, he cites people such as Mary Ann Tolbert, Stephen Moore, and Joel Marcus. His shows his familiarity with others' thought, but backs it up with his own conclusions.
In his treatment of the prologue, Hanson posits that, unlike Matthew and Luke, Mark deliberately omitted the inappropriateness of Jesus' baptism. He left it to the reader to fill in the gaps of why Jesus had to be baptized, and used it as a hint of Jesus' association with sinners and outcasts. Then, "immediately" Jesus went to the temptation in the wilderness, which would have been seen to allude to both the forty days' duration being equal to the forty years' wandering in the wilderness by the Israelites, and the wild beasts being a reference to Isaiah 11:6-9 and 65:25, and Hosea 2:18.
I found this a very good pulling together to make his point that Mark drew on the concept of "endangered promises" from the Old Testament, which would have been very familiar to the first "readers" (including hearers in an oral tradition), and likened it to Jesus' death not being the end of God's promises. Hanson for the most part explains the Greek, and uses German very sparingly (except for a quote of one passage, which disappointingly wasn't translated). Also, I found his summary of the different types of literary criticism helpful. His treatment of the prologue, as setting up the conflicts of Jesus' whole ministry, gave me a new insight into Mark's Gospel.
Reviewer: Sonai Turanski
Date: 11-8-05
Ulrich Luz (b. 1838) is a professor of New Testament Studies at the University of Bern, Switzerland. He has authored numerous books and received honorary degrees from the universities of Leipzig, Budapest, and Sibiu and in 1998 served as president of the Societas Novi Testamenti Studiorum. Volume 1 was originally published in 1985 in the German series Evangelisch-Katholischer Kommentar zum Neuen Testament. According to the translator’s preface this commentary is significant because it: “contributes to the ecumenical rapprochement of … the Christian church. Moreover, it breaks new ground in the interpretation of many passages…. it includes references to the history of interpretation and the history of influence [Wirkungsgeschichte] of each passage. The commentary is primarily intended for the practical work of the priest, pastor, and teacher…It can serve as a bridge from the study of the scholar to the hearer of sermons and lessons. ” (vol.1, pp.11) Volume 2 was published in 2001. According to the editor’s note it contains a “translation of volume two and part of volume three of Professor Luz’s German four-volume commentary on the Gospel of Matthew. It will be followed…by a third [English] volume, based on the remaining chapters of volume three and all of volume four of the German work.” (vol. 2, xxxvii)
Volume 1 begins with a table of contents, the translator’s preface and a list of abbreviations used in the text. The bibliography is presented next, at the front of the text. This is a common German practice, done so as to provide a transparency of the sources for other scholars. The bibliography is followed by an extensive introduction describing methods of research, ways of defining literary structures and sources, and qualifications of historical interpretation and specifics of application. The actual verse commentary begins on pp. 100. Volume 2 also begins with a table of contents, list of abbreviations and bibliography. The preliminary explanation of exegetical methods is, however, only presented once, in the introduction to volume 1. For the most part the commentaries in volumes 1 and 2 follow a similar outline pattern, although out of necessity each commentary is tailored to the specific characteristics of the individual verse. As with the anterior presentation of the bibliography in The Commentary as a whole, each pericope is prefaced with a list of documented supporting “Literature.” This is followed by the actual Matthean verse, or “Text,” which is then clarified by a section on “Analysis” consisting of specifically relevant sub-categories such as “structure and form,” “redaction,” “formula quotation,” or “motifs.” Luz may then include an “Explanation” section, or a section on “Interpretation”, or other pertinent categories before reaching a “Summery” that may or may not include additional sub-topics such as “Meaning for Today.” In volume 1 there is a particularly useful and insightful section called the “History of Influence” (Wirkungsgeschichte). It is considered one of the main unique contributions of Professor Luz’s commentary. According to Luz, wirkungsgeschichte reveals the “history, reception, and actualizing of a text in media other than the commentary, e.g., in sermons, canonical law, hymnody, art, and in the actions and suffering of the church.” (vol. 1, pp.11) The layout of the commentaries has been somewhat streamlined by the editors in volume 2 (making this volume a bit easier to read), and this particular section has been renamed “History of Interpretation.”
These volumes are clearly meant to represent impeccable, exhaustive scholarly research and comparative compilation as well as in-depth critical interpretation. Within the text Professor Luz provides a wealth of footnotes (which make up approximately half of every page), citations, Greek, Hebrew and Latin translation comparisons, and historical analysis from every age. Evidential facts, traditions and interpretations are generously woven through out the commentaries.
As each pericope is assessed in great exegetical detail, it is difficult to give a short or generic example of Luz’s work. With this in mind I will present a point of insight gained from his treatment of Matthew 15:21-28, The Encounter with the Canaanite Woman (Vol.2 pp. 336-42). In his “History of Interpretation,” Luz states that two types of interpretation always stand side by side: (a) the salvation-history interpretation which reflects an allegorical method and (b) the parenetic-existential interpretation which “more strongly reflects the historical and…confessional changes” (pp. 337). In the salvation-history interpretation the Canaanite woman is interpreted as a proselyte who is pleading for here child, the Gentiles. Jesus is persuaded to extend his saving grace to those outside of the house of Israel, and in this case, to do it at a distance. The allegorical interpretation is that the Gentile world will not come in direct contact with Jesus, but only come to know Him through His word. In the parenetic-existential interpretation, Jesus’ attention is turned and His saving grace extended specifically because of the faith and humility shown by the Canaanite woman. In the “Summary and Meaning for Today” section, Luz comments that this second, faith based interpretation has become the primary excepted interpretation of this story. He posits that this has reduced the full meaning of the story to a doctrine which is, in fact, missing a large portion of the point: “the salvation-history interpretation of our text no longer demonstrated the power of God’s love that bursts the borders of Israel; it almost exclusively justified the legitimacy of the church’s status quo in history. It no longer opened new doors, it merely injured the Jews who were not present in the church.” (pp. 341)
I found this work to be highly informative and insightful. This is an excellent resource on Matthew, and through the detailed comparisons, a useful resource on the other Synoptic Gospels as well. I would have to say that because of the abundant presentation of footnotes, references, comparisons and opinions, the information can be difficult at times to extract from the layout. I feel that this work is most suited for advanced scholarly readers as it is easy to imagine becoming intimidated or lost in the many details.
Reviewer: Amy Brents
Date: 11/7/05
Keith Nickle is a retired pastor and the former dean of Pittsburgh Theological Seminary. He has also written “The Synoptic Gospels: Conflict and Consensus”. The intended audience of “Preaching the Gospel of Luke” is clearly those people who have an opportunity to preach about the Gospels.
This book is structured according to the structure of the Gospel of Luke. With the exception of the introduction, “Preaching the Gospel of Luke” bases its chapters according to a chronological segmentation of Luke, the first chapter being devoted to Luke’s prologue, and the last chapter dealing with the passion and the resurrection. Each chapter begins with a brief overview of the passages selected for the chapter which is used to present possible sermon topics and helpful preaching hints. The text is clearly designed for those who preach on a regular basis and is not intended to be casual reading for lay people. It is not difficult to understand, but it is written as a guide for preaching the Gospel of Luke and is not a primary source book for information.
The evidence for this book was gathered mainly through the use of commentaries pertaining to the Gospel of Luke. This evidence was used to provide the groundwork for preaching topics.
When discussing the passage in Luke that describes the open tomb, Keith Nickle proposes a sermon topic that will ask people to examine their own hearts and their willingness or unwillingness to believe. The focus is not on the text itself, but on the ways in which the text can be used to further people in their relationship with God.
“Preaching the Gospel of Luke” is a valuable resource for preachers who are willing to look to outside resources for inspiration for their sermons. However, as someone who is not even remotely interested in preaching, I personally found the book to be quite useless. This is not a judgment on the book however, and I believe that it was well written and could provide many preachers with useful information, tips, and guidelines.
Reviewer: Clare Payne
Date: 11-06-05
Richard A. Horsley is Distinguished Professor of Liberal Arts and the Study of Religion at the University of Massachusetts. Horsley sensed that his traditional teaching of Mark left his students without an overview of the story of Jesus. After working with clergy in a two-day workshop he found exciting possibilities for Bible study by focusing on the story as a whole, rather than individual verses. In addition, he discovered that the dominant conflict in the story appeared to be the political-religious opposition between Jesus and the Jerusalem and Roman rulers. This was the spark that led to the publishing of this book in 2001.
Horsley’s Introduction establishes his concern with the way modern Westerners “read” Mark including: our habit of reading Mark verse by verse, rather than as a whole book; our view that church and state were “separate” at the time of Jesus, when in reality they were inextricably linked; our tendency to see Mark as “theology” rather than as a story; our failure to recognize that when Mark was written Christianity had not yet emerged as a distinct religion; our tendency to view Judaism as a monolithic religion; and our incorrect assumption that Mark is addressed to individual private readers. Horsley weaves these topics through the ten chapters of his book. In some instances an entire chapter is devoted to a topic, e.g., Chapter 3 “Mark as Oral,” and in other chapters he discuses a variety of these issues in connection with a specified subject, e.g., Chapter 9 “Women as Representative and Exemplary.”
Horsley uses historical references (e.g. popular resistance)(131-33) to correct current Western misunderstandings about the culture of Jesus’ time and occasionally gives a different translation of a word (e.g. sarx )(221)to suggest a different perspective on a story. He uses these references with a light hand, favoring instead his thesis of “hearing the whole story” to explain Mark from the perspective of a community subject to oppression from both Jewish leaders and Roman rulers. In addition, he draws an analogy between Algeria and the French in the middle of the 20th century and Roman-dominated Judea and Galilee (141-144). While I appreciate his effort to provide a modern reference, I did not find it successful as his citations to Frantz Fanon’s The Wretched of the Earth, were totally unfamiliar and felt awkwardly out of place.
According to Horsley, the “dominant plot” is “between Jesus and the Roman and Jerusalem rulers that comes to a climax once Jesus arrives in Jerusalem and aggressively attacks the rulers and ruling institutions” (100). Horsley uses the story of Jesus’ exorcism of Legion’s demons into the pigs (Mk. 5: 1-20) as a prime example of our modern Western inability to grasp this exorcism as a symbol of the people’s struggle against Roman imperialism (141). Hoarsely suggests that modern biblical interpreters see this story strictly as a struggle between God and Satan and Jesus and the demons, and totally miss the references to the political struggle against Roman imperialism. In contrast, Horsley explains that Greek speaking audiences of Mark would have immediately recognized that the Latin term referred to a legion of Roman troops that would have recently attacked their own or a nearby village (140). The name is symbolic of not only the Roman army as the cause of the possessed man’s violent behavior, but also,the man is symbolic of a whole society that was possessed by the demonic violence directed at the Judean people and their community.
Due to the title, “Hearing the Whole Story: The Politics of Plot,” I did not think I would like the book as I thought it would be a technical analysis of the “plot” of Mark along the lines of literary criticism. What I found was something entirely different and absolutely fascinating. I am like the students Horsley describes. I grew up taking in only a few snippets of Mark at any one sitting. I too read Mark as a “silent reader” with an individualistic view of society and a strong belief in the separation of church and state. I found Horsley’s lively book provided a totally new perspective of Jesus’ words and message vis-à-vis the Jewish community and the political conflicts of the day. The book is easy to read and would be of particular appeal to the student who is just beginning to study Mark.
Reviewer: Gail Holman
Date: 11/6/05
Price, Reynolds. Three Gospels (New York: Touchstone, 1996) BS2583.P74
Reynolds Price is the James B. Duke Professor of English at Duke University. He is the author of several books, fiction, poetry, plays, essays and a memoir. He has been intrigued with sacred story his whole life and in 1978 wrote A Palpable God including translations from the Old and New Testament and an essay on the origins and aims of narrative. Three Gospels includes translations of the gospels of Mark and John and a new gospel composed by the writer entitled: An Honest Account of a Memorable Life: A Modern Apocryphal Gospel. In the author’s words: “I have paused in the usual work I do and attempted to pay in this book a partial installment on my old debt to a pair of tales that have counted as much in my life--for hope and long-range grounding on Earth--as the primal tales of parents’ love and its sorrows, the memories of my own first loves and pleasures.” (15)
The book includes a general preface. This is followed by Price’s translation of Greek manuscripts for Mark and John, and then Price’s gospel that speaks his passion and commitment to the story of Jesus. Each gospel is preceded by an introductory preface. Each preface emphasizes the importance of narrative interpretation. Mark’s preface is called ‘A New Thing Entirely’ and John’s preface is ‘The Strangest Story’. Each preface is personally written and flows from Price’s engagement with scholarly biblical work and his own literary approach to sacred writing. He concludes the book with his own gospel in the tradition of the famous lost Diatesseron, a combination of the four gospels composed by Tatian in the second century. He also includes a few stories from uncanonical texts.
As mentioned above, the nature of this book is personal. Mark and John were chosen for translation because the author has a particular feeling for each of these books. Mark is chosen for its “great and spare eloquence.” “He [Mark] is, above all, the first great master of ideal narrative distance—he stands his reader in the ideal position before his subject: the reader sees precisely enough at any moment to induce in him or her a further hunger to see more; and to the very end, that hunger is never surfeited, perhaps never sated.” (17) It is also, according to Price, the oldest and the shortest and closest in time of the gospels, to its subject. Price is impressed with John’s “immense self-confidence both in what he has to tell and how he is going to tell it.”(18) He feels John has a very small Greek vocabulary and he “resorts to circling and numbing reiterations of these words and idioms in the hope of conveying his unprecedented meaning.” (19) He concludes, “No other gospel writer climbs above the limits of language and the closely knit spine of his story with a comparable ferocity of focus and intent.” (26). It is the intensity of this personal account that intrigues Price.
The thrust of Price’s work is his commitment to the narrative nature of the gospels. He feels very strongly that evidence of historical authenticity of Jesus is not what is essential about the work of the gospels. “Modern attempts to deny that the actual events of a particular human life—arranged in a meaningful narrative order—are the bedrock of all the gospel stories are ignorant of the universal motive and history of narrative.” (233) Price’s personal gospel reflects a beautiful interpretation of the story of Jesus. Here is the tale of the annunciation: “On a spring afternoon in the year before King Herod died in filth and worms Mary brought water in from the well and was kneeling beside her sleeping mother to wipe the feverish face and arms when a silent voice gripped the girl’s strong hand. She’d heard the voice twice before but only in music, a keen distant chanting. Now the chant was distant words so high that the girl looked down to see if fear had waked her mother. Anna lay still on her clean pallet. The first words again and again were a name Sweet Mary. The girl went on soothing her mother. Mary had known her own beauty for two years but this was a prideful demon to shun. The next high words were separate but clear. You—God’s choice—your son—his son. Baffled but calm as she’d never been, Mary faced the door to the world and said Yes with a single nod." (243-244)
Although sometimes wordily eloquent, this book is a beautiful gift to those who value narrative interpretation of scripture. The prefaces are well thought out and informative, offering a different approach to commentary than biblical commentators provide. This book would be a useful companion to a Bible study of Mark or John. It was a breath of fresh air to read something inspirational outside the comments of those whose usual published works are about Christianity or the Bible.
Reviewer: Eric Gagnon
Date: 11/6/05
Editor Wolfgang Stegemann is Rector and Professor of New Testament at the Augustana Hochschule, Neuendettelsau, Germany; he is the co-author of The Jesus Movement: A Social History of Its First Century (Fortress Press, 1999). Editor Bruce J. Malina is Professor of New Testament at Creighton University, author of The Social Gospel of Jesus (Fortress Press, 2000) and co-author of Social Science Commentary on the Book of Revelation (Fortress Press, 2000). Editor Gerd Theissen is Professor of New Testament at the University of Heidelberg, Germany, and the author of The Religion of the Earliest Churches (Fortress Press, 1999). The Context Group is an gathering of scholars who consider modern social-scientific methods when looking at New Testament documents (SSJG, 3). This book is a collection of 19 essays presented at the fourth international gathering of the Context Group in Tutzing, Germany on its 10th anniversary in 1999. The focus of this particular meeting was to look at the “’historical’” Jesus of the New Testament [in a way] that cannot be known by other approaches” (SSJG, vii).
Although this book is intended to give a big-picture view of the “historical” Jesus when read in its entirely, its 19 essays hold significant value individually and their collections, which have been organized into six main sections. Introductory Perspectives: Bruce J. Malina, Social-Scientific Methods in Historical Jesus Research; Richard L. Rohrbaugh, Ethnocentrism and Historical Questions about Jesus; Wolfgang Stegemann, The Contextual Ethics of Jesus. Social-Psychological Perspectives: Andries van Aarde, Jesus as Fatherless Child; Stuart L. Love, Jesus Heals the Hemorrhaging Woman; John J. Pilch, Altered States of Consciousness in the Synoptics; Christian Strecker, Jesus and the Demoniacs. Social-Boundry Concerns: Richard DeMaris, The Baptism of Jesus: A Ritual-Critical Approach; Santiago Guijarro, The Politics of Exorcism; S. Scott Bartchy, The Historical Jesus and Honor Reversal at the Table; Philip F. Esler, Jesus and the Reduction of Intergroup Conflict; Annette Weissenrieder, The Plague of Uncleanness? Politics and Political Religion: Gerd Theissen, The Poliitical Demension of Jesus’ Activities; T. Raymond Hobbs, The Political Jesus: Discipleship and Disengagement; K. C. Hanson, Jesus and the Social Bandits; Dennis C. Duling, The Jesus Movement and Network Analysis. Politics and Political Economy: Douglas E. Oakman, Money in the Moral Universe of the New Testament; Gary Stansell, Gifts, Tributes, and Offerings. An Overview of the Task: Albert Verdoodt, The Gospels in Comparison with the Pauline Letters: What We Can Learn from Social-Scientific Models.
Because these essays were presented for collegial review, they are each thoroughly researched and documented. The collective bibliographies alone (found at the end of each essay) are worth the cost of this book. The extensive lists of sources include Scriptural and extra-canonical references, as well as works by leading theologians and social scientists. The authors also draw heavily on their own research and theses as they look at aspects of the New Testament through a social-scientific lens, with heavy emphasis on social politics.
In essay 15, Jesus and the Social Bandits (283-300) K.C. Hanson explores the idea of Jesus ministering in a time when “social banditry” was highly prevalent. Drawing on cutting edge scholarship, Hanson exegetes “bandit” (Gk. lēstēs), distinguishing it from common thievery (Gk. kleptēs/kleptō), since it has a dimension of social injustice (the story of Robin Hood comes to mind here). While Hanson stops short of stating that Jesus himself was such a bandit, he places Jesus’ ministry in the context of this “rural phenomenon” (291), citing references such as Mk 11:17 (par. Mt21:13; Lk 19:46; Jn 2:16) “you have made [my house of prayer] a cave of ‘bandits’ (commonly translated thieves or robbers referencing the hiding places of groups of bandits, 295);” Mk 14:48 (par. Mt 26:55; Luke 22:52) “Jesus said to the crowds, ‘As against a “bandit,” have you come out with swords and clubs to capture me? Daily I sat in the temple and you did not seize me.’” rebuking the posse for treating Jesus as a violent bandit (295); Mk 15:28 (par. Mt 27:38; Lk 23:33b; Jn 19:18) where Jesus is crucified among two bandits (where, states Hanson, crucifixion as a crime fitting a bandit, not so much a common thief) Jesus’ crucifixion is in the place of Barabbas, a notable bandit (Mk 15:6-15; 295-6).
This book is an excellent resource for anyone sincere about understanding the many facets of Jesus’ life and ministry. From the start it places emphasis on the New Testament as a chronicle of Jesus’ social political life, which helps to explain why there is little detail of Jesus’ pre-ministry years. A word of caution is needed here, however: this is no light read. The concepts are cutting-edge, but are presented in a thick, scholarly writing style with vocabulary that will have you reaching for your Webster's. Most readers will need time to fully process/absorb the material. Readers may not enjoy every essay, but there is sufficient variety that most readers will find something of interest. From a scholar-pastor perspective there is enough here feed sermons for quite some time.
Reviewer: Terri Bracy
Date: 11/06/05
Tom (N.T.) Wright is the Bishop of Durham in the Church of England, and was named one of the world's top 5 new theologians by Christianity Today in 1999. He writes at the scholarly level under N.T (Nicholas Thomas), but these works targeting a popular audience were first written in Great Britain in 2002 under the more familiar Tom. A paperback edition was released in the United States two years later. Wright is clear about who he is trying to reach in the title and in the introduction, where he contends that Scripture was “never intended for either a religious or intellectual elite. From the very beginning they were meant for everyone.” He invites the reader without any knowledge of the Bible at all into the same conversation with those who know it well without losing either in the process.
Each book in the series begins with a table of contents that directs the reader to each pericope, which he titles to make it easier to find a particular story if you are unfamiliar with its location (ex. John 6.1-15, Feeding the Five Thousand, 70). In the front of the book there is a map of Palestine in New Testament Times with all the significant geographical locations, and at the end of the book is a glossary with key words (in bold type throughout the text for easy identification) defined. Each pericope begins with Wright’s own modern-language translation based on the original Greek, and is followed by a reflective story or midrash on the text, a discussion that highlights the historical background, explanations where needed, and practical application for the contemporary reader’s life.
The introduction states that the series is closely based on “historical evidence, the meaning of the original words, and the exact and particular force of what different writers were saying about God, Jesus, the World and themselves.” Explanations based upon the evidence are included in the commentary as well as in the glossary under specific words. Wright interprets it himself in order to reach the person “who wouldn’t normally read a book with footnotes and Greek words in it.” His original text is “designed for the same kind of reader.”
Following the prologue of John (1:1-18), Wright offers a short narrative that describes someone following driving directions to a place he had never been. A bit lost, he finally comes to a gateway flanked by tall stone pillars, overhanging trees, and lush flowers. Winding round a ‘bout, the road eventually reaches a magnificent house that is a metaphor for the Gospel itself, “imposing in its structure and ideas” but making you feel welcome all the same. Reminding the reader of familiar words from Christmas services and the Old Testament (In the beginning), Wright talks about the meaning of the “Word” both ancient and contemporary: how word and wisdom functioned within the temple and the Torah and how words we speak and hear today have the power to change the way we think and live. Greeting us at the end of our drive is John the Baptist, not the one who sent us the directions, but the one who points us to him and encourages us to go on.
Because I am so concrete in my thinking, I often find the Gospel of John difficult to understand. Wright’s stories and midrashim help me to go where I might be uncomfortable to go on my own. Because I know he is a well-respected scholar with 30 odd books published, I can trust that his “reader’s digest version” is accurate linguistically, historically, and theologically. It is a series I would recommend to any layperson, or new Christian, or even a pastor who did not have the time to put into proper exegesis for sermon prep. I should add that this series works for me even though I may not be theologically in sync with the author. His statement that “only the bodily resurrection of Jesus explains the rise of the early church” causes me to think he is fairly traditional, and I am not sure of my position on that yet. By the end of systematic theology, I am sure I will be.
Reviewer: Catherine M. Kimball
Date: 11/5/05
This is one in the Blackwell Bible Commentaries, written by Mark Edwards. The intent of the series set forth by the editors, John Sawyer, Christopher Rowland and Judith Kovacs is to look at how the Bible is received and its influence on the arts, as well as its impact on society, politics and religion. This is contrasted with the more traditional commentary which looks at the material from a Judeo-Christian and historical perspective. This work is intended to collect exegeses from the ancient as well as the modern world and present them with minimal bias, though it is acknowledged that this is difficult.
The text is structured in the order of the Gospel of John. The Introduction reviews the history of commentary. He tells about early commentators through modern criticism, and has a brief summary of the origins of the gospel as well as the history and tradition. Chapters are grouped around themes and images, usually confined to a chapter but not always. Sometimes they span several chapters, sometimes only a part of the chapters. For example, the last 4 chapters are devoted to John 18-21: Arrest and Trial, The Crucifixion, The Resurrection and The Final Commission. John 15-17 are grouped under the title Valedictory. Each chapter has an introduction and an epilogue, the former to introduce the themes and images and difficulties in exegesis, the latter to take a motif and follow it in art and literature.
The evidence presented spans the ages. It is commentary from divergent perspectives. It feels more like a collection of comments than research though considerable research went into it. The evidence is interpreted in the Introduction and Epilogue for each chapter.
The first chapter is called Christ the Word: John 1:1-18. He sees it as a prologue, defining the plan of the rest of the work. The chapter is divided into an introduction and then sections: The Word as Creator, Interlude: The Baptist, John Proclaims the Unseen Light, Sons of God and Epilogue: The Silencing of the Word. The individual verses are taken up in each section, with commentary from a variety of sources about the meaning of each. The epilogue takes up images – literary or visual – that have been influenced by this part of the gospel.
I found the book intriguing but somewhat dense. I found it annoying that the scripture isn’t quoted, just referenced by chapter and verse, requiring a bible at hand. It really feels to me as though he strings together a series of comments without enough interpretation, or discussion. That being said, there are moments when something jumped out at me that was striking, usually as he was describing the images at the end of the chapter. I am not sure who would profit from reading this book. It would be difficult to find this commentary useful for exegesis other than perhaps to point you to other authors. The bibliography is quite extensive, and does span the ages. That too was interesting to me at points, comparing modern criticism with ancient writings. Personally, I think I would not on the balance find this book useful at least at this point in my education.
Reviewer: Laura Peckham
Date: 11/5/05
"Michael L. Humphries is an associate professor of classical and comparative literature in the Department of English at Sountern Illinois University at Carbondale. He is a member of the International Q Project and the Jesus Seminar. "
The text is simply 63 pages long, not counting notes. The author's intent is to look at "Christian origins", specifically "the historical Jesus and his message of the kingdom of God" (2) He states clearly that he expects to find "something quite ordinary and trivial - no singularity, no lofty origin, only uneventful elements that, in time, come together in piecemeal fashion." (2)
Straight from Michael L. Humphries' head.
Q is not only a source which the author quotes, chapter and verse, throughout, but it is also a community whose make-up and beliefs the author is able to definitively deduce from Q 11:14-26. Mark 3:19-30 corresponds with this passage from Q which Mark obtained from Q. "Mark's reading of this text is an adaptation of the more original version represented by Q." (54) This adaptation is to suit the purposes of the "Markan community" who wished to distinguish themselves from the "Israelite ethos" while Q's community wished to identify themselves with the "Israelite ethos." Humphries concludes that the "kingdom of God" is simply one of the myths created by these communities in their attempt to "establish authority, power, identity, and security in the midst of this irregular and hostile enviroment." (61) "The deployment of the kingdom language, in what can be nothing other than a rhetorical context, marks a process of mythologization whereby the Q and Markan communities account for themselves." (63)
Q is a mythologization whereby a group of intellectual elitists attempt to establish authority, power, identity and security in their academic communities. I am saddened to know that of the precious few books remaining in the BTS library, this is one of them.
Reviewer: Poppy Arford
Date: 11/4/05
This book is written by German biblical scholar Gerd Theissen and translated into English by John Bowden. Theissen, a well-known biblical author and pioneer in the study of early Christian sociology, is currently Professor of New Testament at the University of Heidelberg, Germany. He is a prolific writer of over nineteen books including the well known “The Historical Jesus: A Comprehensive Guide” (Fortress Press, 1988) and The Shadow of the Galilean: The Quest of the Historical Jesus in Narrative Form" (Fortress, 1987). To catch a glimpse of what motivates such vigorous writing and scholarship I offer the following statement made by Theissen in 2001: “In my writings I try to show that early Christian belief is something like a 'mutation' in cultural evolution that anticipates new possibilities of human life. It is above all a rebellion against the principle of selection that is dominating in all hitherto existing periods of evolution. This interpretation opens a new way of adapting to the central reality called God by the religious tradition. An adaptation to this reality includes a change in personal motivations and social structures. Historical research investigates the tendencies these changes had in early Christianity. The 'itinerant charismatics' who abandoned home and family in order to follow Jesus are a good example." (Contemporary Authors Online. The Gale Group, 2001).
The book’s preface introduces it’s structure by stating that this “introduction to the New Testament sets out to sum up as briefly as possible, for anyone who is interested, the most important features of the New Testament” (vii). This summing up is carried out through a structured flow which carries the reader through the New Testament itself. As an “interested” freshman seminary student I found myself readily engaging with this structured flow. This flow navigated through nine chapters starting with a discussion of literary form (gospel and letter), followed by an exploration of Jesus and the writings he evoked, onto a consideration of the writings themselves and a final discussion of the “New Testament as a Literary Unity” (171). The book completes itself with a Further Reading section, excellent Glossary (which I referred to many times) and Index of Biblical References
Theissen is his own evidence. He offers no bibliography or footnotes. He does reference biblical text throughout and also mentions a few sources in passing, such as “As Martin Kahler put it,”(92) and As William Wrede recognized,” (99). The Further Reading list reflects the work of Theissens’ contemporaries, some of whom he has undoubtedly consulted in this writing. Included in this list is D.Trobisch, “Paul’s Letter collection: Tracing the Origins”, Fortress Press, 1994.
I utilized the Index of Biblical References to locate material which commented on the synoptic gospel “Great Commandment” passages which I am considering for my exegesis paper. As Theissen takes the reader through “each individual writing in the New Testament” (vii) with the goal of providing an overall picture of the history, literature and religion found within, I expected to find something helpful. Sure enough in the sixth chapter entitled “The Synoptic Gospels and the Acts of the Apostles” (91), which parallels and adds to our Four Gospel course material, I struck gold. I found “important features” on the great commandment passage as laid out in Matthew (22:37-40) and Mark (2:28-34) along with a discussion of Luke’s canonical focus on a “God of love, who reveals himself in Christ” (177).
The Synoptic Gospel chapter was my favorite. I enjoyed exploring the primitive Christian era of AD 70-150 where consensus building, environmental realities, Christian identities, internal tensions and structures of Christian authority were portrayed in the writings of Matthew, Mark and Luke. I also liked the manner in which Chapter 1: The New Testament and it’s Literary Forms started out by stating that, ”The New Testament is a collection of the writings of a small religious subculture in the Roman empire which formed as a result of a new interpretation of the Jewish religion”(1). This opening passage gave a clear visual sense of the material I was about to consider. I found myself wanting to know more about the early Christians who wrote the gospel manuscripts and apostle letters of the New Testament. I recommend this book to biblical beginners (like myself) and advanced students alike who seek a measured, responsible and well-written literary introduction to the New Testament.
Reviewer: Dave Mullin
Date: 11/1/05
Tannehill, Robert C.. Luke (Nashville: Abingdon Press, 1996. 226.4 T1571.
Robert C. Tannehill is a well-known scholar of Luke and deepens the readers' understanding of Luke in this work by illuminating certain features of Luke for modern readers by matching them with the appropriate historical and cultural context of its time of writing, ie., the first century. This work is designed to meet the needs of "sophisticated nonspecialist students of the Bible". It is also understood as being for "theological students, upper level university students, pastors and church leaders" (p.15)
Following a very helpful introduction which invites the reader into the framework of work with some insights as to approaching Luke, identifying the author of Luke, and understanding the audience and setting, the book resembles a traditional theological biblical commentary. After setting the context for the whole of Luke, Tannehill takes a verse-by-verse approach, each passage being clearly identified for the reader. The commentary on each passage is clearly and insightfully written, focusing on the historical and cultural setting of the time to draw the reader into the context of the passage. Tannehill utilizes parallels with other Synoptics liberally to provide a full context of the passage. Attention is given to literary character, literary context, and exposition of the meaning of the original Greek framed within the historical and cultural framework. The book concludes with a select bibliography and subject index.
Tannehill utilizes the Greek text to illustrate the sociological, historical, economic, political and spiritual context in which the original audience would hear its message. He does not presume a knowledge of Greek or other biblical language on the part of his readers. The author draws on other scholarly research of social science, history and theology to connect his points and provide a clear understanding and mental picture in a narrative form.
Tannehill illustrates the social, economic and cultural landscape of the first century and how Luke's readers might experience this message. This exposition follows as a discussion of 'Feeding The Multitudes' (Lk 9:10-17). After connecting this passage to parallels in Mt 14:13-21, 15:32-39; Mk 6:32-44, 8:1-10; and Jn 6:1-15; Tannehill pulls out other passages in LK in which food is also a major component of the story (Lk 24:31, 9:9, 9:18-19,8:22-56 and 22:29-30). Next ensues discussion of the "limited goods in Mediterranean society" in which he connects with other social science scholars showing that food and other goods were in short supply and often hoarded, which left many without (p. 156). He brings this reality back within the theological framework with a discussion of the shared dimension of resources by the Jerusalem church in Acts 4:34, as well as mentioning the eschatological hope of abundance in the Kingdom. Sharing in these community meals and resources are a means by which the early Christians can witness as a temporary sign to the future hope of participating in the Kingdom (p. 156).
I found Tannehill's 'Luke' to be extremely readable as his use of narrative, connection with other passages, use of the original text and emphasis on social and historical backdrop of the time creates wonderful, clear and intelligent word pictures for the reader. The work is scholarly and articulate. I would find this to be an excellent resource for exegetical study or sermon preparation.
Reviewer: Mair Honan
Date: 10/29/05
Editor David E. Aune was largely responsible for organizing the colloquim in honor of his collegue William Thompson S.J., a Matthean scholar and teacher who died in 1997. He obviously held Thompson in high regard and this work is a manifestation of that respect.
The Gospel of Matthew: In Current Study, is a collection of essays that were presented at the 1998 colloquim held in William Thompson's honor at Loyola University.
These nine essays, "walk around" Matthew and open up perpsectives from each scholar's viewpoint. As with any collection of essays, there is a smorgasbord to choose from and a variance in literary talent. Each one does contain something that expands one's understanding of the Gospel.
Donald Senior C.P. in his essay, Directions in Matthean Studies, offers a rather dull overview of commentaries on Matthew, written in recent years. But even here, we receive a clearer understanding of the concensus that Matthew was talking to a "deviant community". One that was trying to reconcile their faith religion Judaism with their Jesus Messiah. So whether deepening in understanding about what the "scholars" have been saying, or hearing Amy-jill Levine in Matthew's Advice to a Divided Readership,speak to us concerning different schools of interpretation need to learn from each other through their debate on Matthew, these essays offer interesting jewels.
The particular "jewel" that made this work especially worthwhile for me was discovering Anthony J. Saldarini's essay, Reading Matthew Without Anti-Semitism. This essay does a wonderful job of dealing head on with a subject I feel is generally overlooked by Christians - How our beliefs and scriptures have been and continue to be used as weapons of prejudice against Jews. Saldarini ends his essay with a list of six rules for increased awareness when speaking about Judaism and Jews. All of us, especially, when preaching should have a copy of these rules handy in our own bible - a wonderful enlightening tool.Get the book for this alone.
Reviewer: Judith Clark
Date: 10/27/2005
Brendan Byrne, S.J., D.Phil., is a Jesuit Theological College teacher in Parkville, Victoria, Australia. The book is written as a commentary on Luke’s Gospel. It emphasizes the theme of the hospitality of God in events and the human transformation that occurs when people accept God’s hospitality, especially as portrayed in the life of Jesus in the Gospel of Luke. Bryne’s objective is to assist the reader in becoming engaged in the narrative and. drama as an active participant, to both hear and read the Gospel of Luke as “our story”, rather than as a spectator. He wants readers to understand that this is not just a story, rather he want the reader to understand that Jesus is alive. Byrne hopes the reader today is touched by the Spirit and experiences a Jesus as real as the one who lived 2000 years ago.
The book is written to be read with a text of Luke beside it. It is divided into an Introduction; 23 sections dealing with the Prologue through the final chapter of the Gospel of Luke; and the author’s conclusion. Each section from the Prologue to the conclusion has explanations and commentary by Byrne.
Byrne is basically concerned with addressing the hospitality of God, but he also addresses the uniqueness and the similarities in each section of Luke. He helps the reader understand the difference in the reader’s current understanding of the texts compared to the understanding of the people involved in the stories in the text. Through this lens, he helps us see how we might react differently as active participants, today, rather than just as readers of the Gospel of Luke.
In the “Climax of the Galilean Ministry: 9:18-50” he explains that as readers we know from the start of Luke’s Gospel that Jesus is the Messiah, and is much more than just a prophet. Byrne explains that the disciples had to figure this out on their own. Even when they come to understand Jesus as more than a prophet, they do not understand his role. He is not what they expected as a messiah, so they cannot see into the future what his role will be. As readers it is easier for us to comprehend the events and Jesus’ role, because we already know how he suffered and the fact that the disciples also suffered for being his followers.
I like Byrne’s commentaries on each section of Luke and will use them in sermon preparations. His explains that the main theme in Luke is salvation and how God comes to us in the most unexpected ways and at the most unexpected times. It is helpful to know, as he concludes, that one of Luke’s primary aims is to help us identify and understand that each one of us “belongs to a people chosen, set free and brought into intimate communication with God through Jesus Christ” (p., 195).
Reviewer: Sarah Shepley
Date: 10/23/2005
Graham Stanton is a professor of New Testament studies at King’s College, London. Stanton and Peter Ackroyd were the general editors for this book as well as many others in the Oxford Bible series. The books were written for general readership. The editor’s intention is to provide a detailed discussion of canonical and extra-canonical writings as well as selected Biblical passages to make possible a comprehensive understanding of both the theological and historic issues with which , in this case, the gospels are concerned in the understanding of who Jesus was and the significance of his story.
The book is structured in two parts. Part one provides an in depth look at the Four canonical Gospels . He writes both structurally and thematically about each Gospel and uses comparative passages to illustrate questions as they pertain to the life, teaching and story of Jesus. Part two considers ways of "unravelling" the Gospels in order to reconstruct the story and significance of Jesus. The author explores other evidence from inside and outside of the synoptic Gospels to formulate a plausible reconstruction of the life and teaching of Jesus.
He mentions early Christian writers, archeological evidence, writings from Josephus, esoteric writings from gnostic sects and non Christian writing ( Pliny’s letter to emperor Trajan) and quotes from the supplementary material of the Talmud. He poses questions of inquiry and offers literary resources to explore in depth the answer. He includes a chapter on John the Baptist speculating that Jesus and John were close and perhaps their ministries overlapped. Therefore understanding the story of John will allow the reader insight into the life and teaching of Jesus. He quotes Matt.11:12-13 and Luke 16:16 to raise the question of the relationship between Jesus and John. In exemplifying the differences and similarities from each Gospel narrative , Stanton offers the reader an opportunity to glean a deeper understanding of the issues relevant to understanding Jesus . Stanton notes that the parables are the "most distinctive feature of the teaching of Jesus" and devotes a complete chapter to referencing the parables and miracle stories found in the Gospels He brushes the surface with all this leaving it to the reader to pursue their own in- depth understanding of the life and teaching of Jesus. In conclusion, the Author draws a lot of his evidence to support his queries from the Four Gospels. All other sources of information about the life and teaching of Jesus he marks with brevity, encouraging the reader to pursue independently.
The author cites the Lord’s prayer from Matt.6:9-13 And Luke11:2-4 to illustrate a main theme in the teaching of Jesus. In order to understand Jesus through the authors of the Gospel, we have to hear their differences and similarities as is exemplified through the different Gospel passages.
As a beginning student of the New Testament I appreciated reading this perspective into the Gospel writings and history of first CE Palestine. However, I could "hear" the authors definitive voice surfacing now and again. He would pose a question, then later answer it with, I judge, his own bias- A little more objectivity might have been in keeping with his speculative format. An adequate "jumping off"place for the beginner student of theology.
Reviewer: Terah Ames
Date: 10/21/2005
Juel, Donald H.: The Gospel of Mark (Nashville: Abingdon Press, 1999). 226.306 J93g
Donald H. Juel is the Richard J. Dearborn Professor of New Testament Theology at Princeton Theological Seminary in New Jersey. Professor Juel wrote this book at the Center for Theological Inquiry while on sabbatical from Princeton Theological Seminary.
This book is part of the Interpreting Biblical Text series of commentaries. In the introduction, Juel describes the importance understanding what the critical issues are when interpreting and engaging the Gospel of Mark. He identifies multiple perspectives that can be used in interpreting the text. Some of these perspectives include (but are not limited to): A literary approach, rhetorical approach, and analyzing the character of the text. Juel uses the following ten chapters to expand on the people mentioned in the gospel, the religious and political climate at the time, Jesus’ relationship to God, exactly who Jesus was and how his activities impacted those around him as well as the significance of his death. Each of these ten sections employs various perspectives in determining what the author’s message for the reader was as well as the implications for those who read the gospel today. Juel notes that the Gospel of Mark resists closure and this can often be frustrating for the reader, but that these questions are important to formulate and discuss.
Juel uses the Gospel of Mark itself extensively, making many points from information contained in the text itself. He also quotes different translations of the Bible as well as a variety of commentaries. His varied approach allows him to also include historical documents as well as different pieces of literature.
“Another sort of question leads in a very different direction. We may explore the meaning of the parables within the context of the narrative and how, for example, they are related to the career of the disciples. But how do they work on present readers? What do the parables do? One of the things they may do is to awaken uneasiness. Perhaps the most common interpretation of the parable of the sower is that in its present form, it becomes an exhortation to “be good soil.” Even that statement ought to give pause, however. “Be good soil” is at best an unfortunate choice of images. I recall the first class in which some students from rural communities asked about it. “How can soil be addressed to do something?” they asked. “Were the ancients so naïve? Soil is something that is acted upon. It is disked and plowed and seeded and weeded and fertilized. But there are limits. Some soil is so poor that nothing can make it produce. If the point of the parable is to exhort people to produce, why use the image of dirt?” Why indeed!”
Juel’s book was very readable and engaging. I was able to read it in one evening, but the questions asks and the unresolved issues that the texts presents will keep you thinking for quite some time! The categories that each chapter covers were helpful in discussing the major areas of concern within the Gospel of Mark. Juel includes notes for each chapter and a bibliography, but I found that he infrequently cites specific sources within the text itself. More citation would have been helpful to distinguish his opinions from information gleamed from specific sources.
Reviewer: Zareen Taj Mirza
Date: October 19, 2005
Mitchell G. Reddish An Introduction To The Gospels (Nashville:Abingdon Press,1997)
The author is "a Professor of Religious Studies ar Stetson University in Deland, Fl. He is a coauthor of An Introduction to Bible(Abingdon Press,1991) and the editor of Apocalyptic Literature: A Reader (Abingdon Press,1990; reprinted Hendrickson Publishers,1995)."
The structure of this book consists of chapters on the formation of the Gospels, the socio-political and religious aspects of the Gospels, the Gospels themselves as well as the extracanonical Gospels.
The author describes many aspects of the Gospels. He describes the differences between the Synoptic and the regular Gospels. In general, there is no Greek in this book. The author writes how the Gospels follow a similar pattern. This pattern of Jesus' (birth)baptism, temptation, transfiguration, crucixfiction and resurrection (except in Mark 16:8 And they said nothing to anyone, for they were afraid."(p.105)
This book is good reading. It is designed for the lay reader. I strongly suggest it. It taught me alot about Jesus and the Gospels.
Reviewer: Dina M. Lattanzi
Date: 10/19/05
Carsten Peter Thiede is the author> The book is published in Great Britain and the research was done at the John Rockefeller Museum in Jerusalem. The author intends to reach readers who are interested in Biblical scholarship regarding whether the Qumran fragment 7Q5 is among the oldest known Christian manuscripts, preserving a passage from Mk 6:52-53.
The Introduction (first chapter) outlines the history of the fragment in New Testament scholarly circles; specifically, how Spanish papyrologist Jose O'Callaghan claimed that 7Q5 is, in fact, a passage from Mark's gospel. The second chapter after the intro discusses responses to the discovery of the fragment p52 and its dating at 125 CE, with the purpose of comparing its textual peculiarities to the 7Q5 manuscript. The third chapter discusses the advantages 7Q5 has with regard to the location in which it was found, the characteristics of the fragment itself, and the response from the academic community. Chapter four discusses the comparison and dating of two non-biblical text fragments, one from Menander's "Samia" and the other from Virgil's "Aeneid." Lastly, the final chapter discusses the significance of other fragments found in Cave 7.
C.P. Thiede outlines the manner in which a papyrus is dated and the techniques used by C.H. Roberts to date p52, using collatio to other Johannine manuscripts as well as comparable manuscripts of other texts, to 125 AD. Therefore, Thiede uses comparisons of other papyri from Cave 7, as well as comparisons from other classical works, to establish a date for the 7Q5 fragment as being prior to 68 AD. He notes pecularities of the fragment: size, letter spacing, line length, word choice, letter combinations, the "Zierstil" style of writing, paper choice of papyrus, the writing on both sides of the fragment, and the fact that there were ONLY Greek texts in this particular Qumran cave. Additionally, variations of the Greek text of Mark's gospel correspond to the variations p