Johns Gospel has been studied and evaluated and interpreted constantly by theologians throughout the ages. Can anything more possibly be said? Jerome Neyrey says it can, indeed, by interpreting it in two fresh ways by means of ancient rhetoric and by viewing it in its cultural context. / In order to find patterns and concepts that have a bearing on how to read John Neyrey examines the rhetoric of praise and blame described in the ancient encomium, the Greek commonplace on noble death, rules for rhetorical conclusions, and Jewish background materials. He then uses materials from cultural anthropology, such as the effects of limited good and envy, secrecy, and brokerage. Even innocent topics such as time and space have much to say about interpreting the figure of Jesus. / In viewing John through these two lenses, The Gospel of John in Cultural and Rhetorical Perspective brings the book into clear focus as a truly maverick gospel
The New Testament, worship, prayer - the list of books and articles on these topics is not a short one. Amid the cacophony of interpretive voices, Jerome Neyrey offers an intriguing descant as he aims to bring readers into an understanding and appreciation of the otherness of the culture in which the Christian scriptures and early church worship came to be.In Give God the Glory, Neyrey reads select biblical texts in terms of social science models and the theory of communication. He examines New Testament passages in the context of both the Hebraic ethos and the Greco-Hellenistic culture in which these scriptures were conceived and written. Neyrey also looks at New Testament prayer and worship in relation to other ancient literature, particularly the writings of Philo, the Didache, and Justin's First Apology. Illuminating the New Testament texts in their original light, this book focuses on interpretation rather than history, supplementing and enhancing the existing wealth of scholarship.
Neyrey here interprets eight key New Testament books, providing a fresh look at theologies in the early church and introducing readers to the diverse ways in which the New Testament writers "render to God the things that are God's." He begins with two Gospels, Mark and Matthew, and moves on to the Acts of the Apostles and three of Paul's letters (Romans, 1 Corinthians, and Galatians). He then examines the formal and precise ways in which Jesus is called God in the Gospel of John and concludes with a discussion of how Hebrews uses "eternity" as a fundamental concept for understanding God. Using a social-science methodology, he offers unique perspective on the biblical text.
Recipients of Revelation listened to it, and heard it like other oral performances. Greek recipients knew not only Greek, but conventional ways of rhetorical presentation typical of Greek culture. They knew how works began (with a proemium, but with focus on speaker's ethos). Ethos of speaker was the first proof of persuading, and so audiences knew what one sounded like. They heard Revelation 1 as a continuous presentation, not like scholars pausing to examine each tile in the mosaic. The Speaker of Revelation 1-3 is Jesus - not John, who delivers God's revelation to the seven churches. After presenting himself in an impressive bodily manner, called an ecphrasis, he addresses seven individual letters. He repeats appropriate aspects of his ethos in his address of each letter. The letter type is solely that of praise and blame. Because this type is opaque to modern readers, the monograph presents examples of letters of praise and of blame. Greek hearers, moreover, valued more than anything praise, honor and respect, and so these cultural values are presented in some detail. Finally, each of the seven letters is then examined in the light of praise and blame, which in this context means in terms of common understanding of the cardinal virtues: prudence, justice, courage, and temperance. The two dominant virtues turn out to be justice and courage. Since most commentators on Revelation consider the cities from the eyes of elite writers of antiquity, the mean character of urban life needs be brought into focus. Only then can the virtues of the non-elites be identified and given proper praise or blame. Whatever else goes on in Revelation, the first three chapters are thoroughly Greek in composition, structure, and values.
Adult males did not simply stand up and speak. They needed authorization to exercise public voice. Why should anyone listen to them? In his first four chapters, Luke achieves this for Jesus, a process we access in two ways. In part 1, we examine how Luke establishes this by employing social-science models, which inform our understanding beyond what typical commentaries can achieve. We begin this by considering Luke 1–4 in terms of the social-science communications model, which exposes how God, as Sender-of-Senders, repeatedly sends Messages about Jesus, which cumulatively establish him with a public role and status, and so with public voice. Jesus’ ethos can be described by considering him in terms of typical group-oriented personality and by means of rituals of status elevation and confirmation, which dramatize his worthiness to have public voice. Part 2 consists of rhetorical materials that inform us on how typical beginnings began. Ancient rhetoric also taught formal ways to construct a proper ethos, both for authors and those about whom they spoke. Finally, Luke himself needs a proper ethos to warrant our acceptance of him as a reliable narrator, which he achieves in his prologue. Jesus deserves public voice.
Adult males did not simply stand up and speak. They needed authorization to exercise public voice. Why should anyone listen to them? In his first four chapters, Luke achieves this for Jesus, a process we access in two ways. In part 1, we examine how Luke establishes this by employing social-science models, which inform our understanding beyond what typical commentaries can achieve. We begin this by considering Luke 1-4 in terms of the social-science communications model, which exposes how God, as Sender-of-Senders, repeatedly sends Messages about Jesus, which cumulatively establish him with a public role and status, and so with public voice. Jesus' ethos can be described by considering him in terms of typical group-oriented personality and by means of rituals of status elevation and confirmation, which dramatize his worthiness to have public voice. Part 2 consists of rhetorical materials that inform us on how typical beginnings began. Ancient rhetoric also taught formal ways to construct a proper ethos, both for authors and those about whom they spoke. Finally, Luke himself needs a proper ethos to warrant our acceptance of him as a reliable narrator, which he achieves in his prologue. Jesus deserves public voice.
Jerome Neyrey brings a remarkably enlightened approach to the Passion Narrative, and to Luke's particular version of it. The book begins where previous studies leave off, for it goes beyond traditional questions of source and historicity and treats the Lukan Passion Narrative from the standpoint of redaction criticism. Neyrey offers a fresh literary analysis of the text, along with significant thematic and theological insights into Luke's version of Jesus's Passion. Five major episodes in the Passion Narrative are treated: The Farewell Address at the Last Supper, the Garden, Jesus's Trials, his Address to the Women, and the Crucifixion. Although rich in detail, this book continually offers a unified view of the text; readers are constantly offered overviews, summaries of the data, and interpretation of it. The book breaks new ground in suggesting a distinctive Lukan soteriology of the cross and a corresponding Christology. Study of the faith of the dying Jesus becomes a major clue for seeing Jesus as the New Adam in Luke-Acts. This book significantly advances our reading of Luke, especially by the way Acts is brought to bear as an interpretive clue to Luke's whole project, Luke-Acts. Contemporary interpretation of Luke demands study of the way Lukan structures and themes are continued and confirmed in Acts, which holds true especially for the Passion Narrative. Luke brings the story of Jesus into harmony with the story of his church.
Behind the triumphant proclamation of Jesus as God in the Fourth Gospel stands a history of alienation, intense conflict, and crisis. Jerome Neyrey unearths that history by showing how the Gospel's Christology functions as a cipher for the Johannine community's estrangement -- and eventual revolt -- from its roots in the synagogue. In Part One, Neyrey offers a fresh, full exegesis of the controversies over Jesus's eschatological and divine powers, which underlay the Gospel's confession of Jesus as equal to God. Part Two deftly employs social-science modeling for a rigorous and enlightening reconstruction of the worldview of John's community as it evolved through stages of controversy that propelled Christians into an exaltation of Christ and a radical devaluation of this world -- an ideology of revolt. A paradigm of interdisciplinary biblical research, An Ideology of Revolt discloses the irony and scandal of John's community and of John's Christ.
Jerome Neyrey clarifies what praise, honor, and glory meant to Matthew and his audience. He examines the traditional literary forms for bestowing such praise and the conventional grounds for awarding honor and praise in Matthew's world.
Every disciple imagines Jesus; reading the Gospels we form images of him and of his surroundings. This has been constant practice for those who desire to know him more clearly. We, however, borrow stuff--from stained glass windows, book illustrations, and the like--which is always familiar to us, but which reflects our, not his, culture. This book invites readers to construct different scenarios about Jesus and his world from the study of his ancient culture. We do this with accuracy because of the advance of cultural studies of his and our worlds. Jesus should look different (wear different clothing, experience different grooming), in settings foreign to us (in houses and boats from his own world). Jesus should speak differently so that the meaning of his words can only be known in his culture. In this book readers travel through the Gospels with specific suggestions about what to see, namely, Jesus in his cultural world. Imagining Jesus also suggests how to listen to him in his cultural language. Did Jesus laugh? How did he pray? This is what the incarnation means: imagining Jesus socialized in a particular culture, at a time foreign to us and in a language strange to us.
The focus of this book is an anthropological perspective that will open the writings of Paul to a challenging new range of questions and issues. Jerome Neyrey introduces the reader to critical access thorough a wholly convincing method of cultural-historical analysis. Paul comes alive in time and place. Biblical theologians and students will find ample stimulus in Neyrey's analysis of Paul.
Adult males did not simply stand up and speak. They needed authorization to exercise public voice. Why should anyone listen to them? In his first four chapters, Luke achieves this for Jesus, a process we access in two ways. In part 1, we examine how Luke establishes this by employing social-science models, which inform our understanding beyond what typical commentaries can achieve. We begin this by considering Luke 1–4 in terms of the social-science communications model, which exposes how God, as Sender-of-Senders, repeatedly sends Messages about Jesus, which cumulatively establish him with a public role and status, and so with public voice. Jesus’ ethos can be described by considering him in terms of typical group-oriented personality and by means of rituals of status elevation and confirmation, which dramatize his worthiness to have public voice. Part 2 consists of rhetorical materials that inform us on how typical beginnings began. Ancient rhetoric also taught formal ways to construct a proper ethos, both for authors and those about whom they spoke. Finally, Luke himself needs a proper ethos to warrant our acceptance of him as a reliable narrator, which he achieves in his prologue. Jesus deserves public voice.
Jerome H. Neyrey, SJ, was educated at St. Louis University (BA, MA); Regis College, Toronto (MDiv and MTh); and Yale University (PhD). He is currently Professor of New Testament at the University of Notre Dame. His other books include 'The Ideology of Revolt', 'The Passion According to Luke', and 'Give God the Glory: Ancient Prayer and Worship in Cultural Perspective' (2007).
Jerome Neyrey clarifies what praise, honor, and glory meant to Matthew and his audience. He examines the traditional literary forms for bestowing such praise and the conventional grounds for awarding honor and praise in Matthew's world.
Adult males did not simply stand up and speak. They needed authorization to exercise public voice. Why should anyone listen to them? In his first four chapters, Luke achieves this for Jesus, a process we access in two ways. In part 1, we examine how Luke establishes this by employing social-science models, which inform our understanding beyond what typical commentaries can achieve. We begin this by considering Luke 1-4 in terms of the social-science communications model, which exposes how God, as Sender-of-Senders, repeatedly sends Messages about Jesus, which cumulatively establish him with a public role and status, and so with public voice. Jesus' ethos can be described by considering him in terms of typical group-oriented personality and by means of rituals of status elevation and confirmation, which dramatize his worthiness to have public voice. Part 2 consists of rhetorical materials that inform us on how typical beginnings began. Ancient rhetoric also taught formal ways to construct a proper ethos, both for authors and those about whom they spoke. Finally, Luke himself needs a proper ethos to warrant our acceptance of him as a reliable narrator, which he achieves in his prologue. Jesus deserves public voice.
Recipients of Revelation listened to it, and heard it like other oral performances. Greek recipients knew not only Greek, but conventional ways of rhetorical presentation typical of Greek culture. They knew how works began (with a proemium, but with focus on speaker's ethos). Ethos of speaker was the first proof of persuading, and so audiences knew what one sounded like. They heard Revelation 1 as a continuous presentation, not like scholars pausing to examine each tile in the mosaic. The Speaker of Revelation 1-3 is Jesus - not John, who delivers God's revelation to the seven churches. After presenting himself in an impressive bodily manner, called an ecphrasis, he addresses seven individual letters. He repeats appropriate aspects of his ethos in his address of each letter. The letter type is solely that of praise and blame. Because this type is opaque to modern readers, the monograph presents examples of letters of praise and of blame. Greek hearers, moreover, valued more than anything praise, honor and respect, and so these cultural values are presented in some detail. Finally, each of the seven letters is then examined in the light of praise and blame, which in this context means in terms of common understanding of the cardinal virtues: prudence, justice, courage, and temperance. The two dominant virtues turn out to be justice and courage. Since most commentators on Revelation consider the cities from the eyes of elite writers of antiquity, the mean character of urban life needs be brought into focus. Only then can the virtues of the non-elites be identified and given proper praise or blame. Whatever else goes on in Revelation, the first three chapters are thoroughly Greek in composition, structure, and values.
Every disciple imagines Jesus; reading the Gospels we form images of him and of his surroundings. This has been constant practice for those who desire to know him more clearly. We, however, borrow stuff—from stained glass windows, book illustrations, and the like—which is always familiar to us, but which reflects our, not his, culture. This book invites readers to construct different scenarios about Jesus and his world from the study of his ancient culture. We do this with accuracy because of the advance of cultural studies of his and our worlds. Jesus should look different (wear different clothing, experience different grooming), in settings foreign to us (in houses and boats from his own world). Jesus should speak differently so that the meaning of his words can only be known in his culture. In this book readers travel through the Gospels with specific suggestions about what to see, namely, Jesus in his cultural world. Imagining Jesus also suggests how to listen to him in his cultural language. Did Jesus laugh? How did he pray? This is what the incarnation means: imagining Jesus socialized in a particular culture, at a time foreign to us and in a language strange to us.
The focus of this book is an anthropological perspective that will open the writings of Paul to a challenging new range of questions and issues. Jerome Neyrey introduces the reader to critical access thorough a wholly convincing method of cultural-historical analysis. Paul comes alive in time and place. Biblical theologians and students will find ample stimulus in Neyrey's analysis of Paul.
The authors focus on Paul to discern how ancient persons understood themselves, other people, and the world around them, believing that biblical interpretation can be skewed if contemporary presuppositions about personality are imposed on history.
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