The authors build on their earlier social-scientific works and enhance the highly successful commentary model they developed in their social-scientific commentaries. This volume is a thoroughly revised edition of this popular commentary. They include an introduction that lays the foundation for their interpretation, followed by an examination of each unit in the Synoptics, employing methodologies of cultural anthropology, macro-sociology, and social psychology.
The Bible is not a Western book, and the world of the New Testament is not our world. The New Testament world was preindustrial, Mediterranean, and populated mostly by nonliterate peasants who depended on hearing these writings read aloud. Only a few of the literate elite were part of the Jesus movement, and they knew nothing of either modernity or the Western culture we inhabit today. This means that for all North Americans, reading the New Testament is always an exercise in cross-cultural communication. Travelers, diplomats, and exchange students take great pains to bridge the cultural gaps that cloud mutual understanding. But North American readers habitually suspend cross-cultural awareness when encountering the Bible. The result is that we unwittingly project our own cultural understandings onto the pages of the New Testament. Rohrbaugh argues that to whatever degree we can bridge cultural gaps between ourselves and New Testament writers, we learn to value their intentions rather than the meanings we create from their words. Rohrbaugh's insightful interpretations of Gospel passages go a long way toward helping to span distances between the New Testament world and the present.
This work assembles and catalogs the values, conflicts, and mores of ancient Mediterranean culture pertinent to the Fourth Gospel. In many ways, the authors disclose, the Fourth Gospel addresses an alienated antisociety, fundamentally at odds with its predominant culture. With its unique format, charts, and photos, this social-science commentary is the ideal companion for the study of the Fourth Gospel.
It is ultimately the preacher who determines how the biblical text is used in the church. To assume that professional scholars alone can produce a definitive interpretation of the Bible for the church is to lose sight of that fact. Richard Rohrbaugh adds a new dimension to the process of biblical interpretation by providing a cross-disciplinary study which takes into account both the interpreter and the text being interpreted. The Biblical Interpreter makes the findings and insights of scholarship available in such a way that the preacher is given new resources for interpreting the text today. Drawing from sociology and the sociology of knowledge, as well as contemporary biblical studies, Rohrbaugh examines the Scripture in its agrarian social setting. This outlook is compared with how the text is usually interpreted in industrialized societies. The clash and contrast of these two world views dramatically illustrates the importance of seeing the Bible in its sociological setting if we are to understand its contents in our age.
The New Testament is a book of great significance in Western culture yet is often inaccessible to students because the modern world differs so significantly from the ancient Mediterranean one in which it was written. Here, the authors develop interpretative models for understanding such values as collectivism and kinship.
Scholars across many fields have come to realize that ritual is an integral element of human life and a vital aspect of all human societies. Yet, this realization has been slow to develop among scholars of early Christianity. Early Christian Ritual Life attempts to counteract the undervaluing of ritual by placing it at the forefront of early Christian life. Rather than treating ritual in isolation or in a fragmentary way, this book examines early Christian ritual life as a whole. The authors explore an array of Christian ritual activity, employing theory critically and explicitly to make sense of various ritual behaviors and their interconnections. Written by leading experts in their fields, this collection is divided into three parts: • Interacting with the Divine • Group Interactions • Contesting and Creating Ritual Protocols. This book is ideal for religious studies students seeking an introduction to the dynamic research areas of ritual studies and early Christian practice.
Johnson's study of Hebrews is unusual in adopting a social-scientific analysis. By examining the implicit sociological data in the Epistle to the Hebrews, and locating the implied society within the context of the larger Graeco-Roman world, he concludes that the author of Hebrews advocates an ideal society that is both more open to outsiders and more willing to assimilate fully new members than was first-century ce hellenistic Judaism. According to the group/grid paradigm developed by Mary Douglas, the implied society can be categorized as +weak' group/'weak' grid, in contrast to +strong' group/'strong' grid Hellenistic Judaism. The critique of the levitical system in Hebrews can be seen as supporting the author's advocacy of that implied open society.
Ascough constructs an image of Lydia based on what is known about the political, commercial, social and religious norms of the first-century world"--Back cover
It is ultimately the preacher who determines how the biblical text is used in the church. To assume that professional scholars alone can produce a definitive interpretation of the Bible for the church is to lose sight of that fact. Richard Rohrbaugh adds a new dimension to the process of biblical interpretation by providing a cross-disciplinary study which takes into account both the interpreter and the text being interpreted. The Biblical Interpreter makes the findings and insights of scholarship available in such a way that the preacher is given new resources for interpreting the text today. Drawing from sociology and the sociology of knowledge, as well as contemporary biblical studies, Rohrbaugh examines the Scripture in its agrarian social setting. This outlook is compared with how the text is usually interpreted in industrialized societies. The clash and contrast of these two world views dramatically illustrates the importance of seeing the Bible in its sociological setting if we are to understand its contents in our age.
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