Exegesis - Revision history

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Mxmsj: /* Narrative Criticism */

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Narrative Criticism

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	* Multiple versions of Paul's conversion (his letters; Acts)		* Multiple versions of Paul's conversion (his letters; Acts)
	* Conflicting canons of the OT--TNK vs. LXX		* Conflicting canons of the OT--TNK vs. LXX

			=== Redaction Criticism ===

			The Catholic Church accepts the inspiration of all of the books of the Church's canon "in all their parts" [https://moleski.net/cac/How_Catholics_Should_Read_the_Bible#Vatican_II (''Dei Verbum'' §11).] The Church does not teach that each book has only one human author or that the legendary authors of a book are necessarily the true authors, as in "the books of Moses," the different sections of Isaiah, the seconding ending of the gospel of Mark and the second ending of the gospel of John.

			If different authors or editors contributed to the canonical version of a book or a collection of books, then the Church believes that their work was just as inspired as that of the original author.

	=== Moleski's Diverse Duplicate Conjecture (DDC) ===		=== Moleski's Diverse Duplicate Conjecture (DDC) ===

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	The [["Bible" in the Bible\|Bible is not a "bible"]] (Greek: ''biblos'' or ''biblion'', scroll or book, from which we get bibliography); it's a ''library,'' a collection of [[canon\|many books.]] When I'm in my right mind, I speak of the "Sacred Scriptures" instead of "Bible" as a reminder of the wide variety of authors, inspired by God, who addressed different audiences using many different literary forms (genres) for many different purposes. Despite the multitude of differences in the texts, the Sacred Scriptures ~~embody one~~ faith.		The [["Bible" in the Bible\|Bible is not a "bible"]] (Greek: ''biblos'' or ''biblion'', scroll or book, from which we get bibliography); it's a ''library,'' a collection of [[canon\|many books.]] When I'm in my right mind, I speak of the "Sacred Scriptures" instead of "Bible" as a reminder of the wide variety of authors, inspired by God, who addressed different audiences using many different literary forms (genres) for many different purposes. Despite the multitude of differences in the texts, the Sacred Scriptures are all inspired by the same Holy Spirit and express the same faith.

	'''Exegesis means''' (more or less) "a method of interpretation" or "interpretation." The goal of exegesis, as I understand it, is to "get" (Latin, ''agere'') the meanings "out of" (ex) the texts that God and the human authors intended the texts to have.		'''Exegesis means''' (more or less) "a method of interpretation" or "interpretation." The goal of exegesis, as I understand it, is to "get" (Latin, ''agere'') the meanings "out of" (ex) the texts that God and the human authors intended the texts to have.

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	'''''There is no "scientific method" for determining the meaning of a text. Reading is an art, not a science.'''''		'''''There is no "scientific method" for determining the meaning of a text. Reading is an art, not a science.'''''

			To decode the Scriptures, we need to use the right code book.

			The Scriptures raise questions that the Scriptures themselves do not answer.

	== Some guidelines for reading the Scriptures ==		== Some guidelines for reading the Scriptures ==

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Catechism: Four Senses of Scripture

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	:; 116		:; 116

	:: The literal sense is the meaning conveyed by the words of Scripture and discovered by exegesis, following the rules of sound interpretation: "All other senses of Sacred Scripture are based on the literal."<ref>St. Thomas Aquinas, STh I, 1, 10, ad I.</ref>		:: The '''literal sense''' is the meaning conveyed by the words of Scripture and discovered by exegesis, following the rules of sound interpretation: "All other senses of Sacred Scripture are based on the literal."<ref>St. Thomas Aquinas, STh I, 1, 10, ad I.</ref>

	:; 117		:; 117

	:: The spiritual sense. Thanks to the unity of God's plan, not only the text of Scripture but also the realities and events about which it speaks can be signs.		:: The '''spiritual sense.''' Thanks to the unity of God's plan, not only the text of Scripture but also the realities and events about which it speaks can be signs.

	::: 1. The allegorical sense. We can acquire a more profound understanding of events by recognizing their significance in Christ; thus the crossing of the Red Sea is a sign or type of Christ's victory and also of Christian Baptism.<ref>Cf. 1 Cor 10:2.</ref>		::: 1. The '''allegorical''' sense. We can acquire a more profound understanding of events by recognizing their significance in Christ; thus the crossing of the Red Sea is a sign or type of Christ's victory and also of Christian Baptism.<ref>Cf. 1 Cor 10:2.</ref>

	::: 2. The moral sense. The events reported in Scripture ought to lead us to act justly. As St. Paul says, they were written "for our instruction".<ref>1 Cor 10:11; cf. Heb 3:1-4:11.</ref>		::: 2. The '''moral''' sense. The events reported in Scripture ought to lead us to act justly. As St. Paul says, they were written "for our instruction".<ref>1 Cor 10:11; cf. Heb 3:1-4:11.</ref>

	::: 3. The anagogical sense (Greek: anagoge, "leading"). We can view realities and events in terms of their eternal significance, leading us toward our true homeland: thus the Church on earth is a sign of the heavenly Jerusalem.<ref>Cf. Rev 21:1-22:5.</ref>		::: 3. The '''anagogical''' sense (Greek: ''anagoge'', "leading"). We can view realities and events in terms of their eternal significance, leading us toward our true homeland: thus the Church on earth is a sign of the heavenly Jerusalem.<ref>Cf. Rev 21:1-22:5.</ref>

	:; 118		:; 118

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Catechism: Four Senses of Scripture

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	::: But I would not believe in the Gospel, had not the authority of the Catholic Church already moved me.<ref>t. Augustine, ''Contra epistolam Manichaei,'' 5,6:PL 42,176.</ref>		::: But I would not believe in the Gospel, had not the authority of the Catholic Church already moved me.<ref>t. Augustine, ''Contra epistolam Manichaei,'' 5,6:PL 42,176.</ref>

			<div style="margin-left:4em">
	<references />		<references />
			</div>

	=== Dealing with Differences ===		=== Dealing with Differences ===

Mxmsj: /* Catechism: Four Senses of Scripture */

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Catechism: Four Senses of Scripture

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	:; [http://www.scborromeo.org/ccc/p1s1c2a3.htm#115 The senses of Scripture]		:; [http://www.scborromeo.org/ccc/p1s1c2a3.htm#115 The senses of Scripture]

	:: 115 According to an ancient tradition, one can distinguish between two senses of Scripture: the literal and the spiritual, the latter being subdivided into the allegorical, moral and anagogical senses. The profound concordance of the four senses guarantees all its richness to the living reading of Scripture in the Church.		:; 115

	:: ~~116 The literal sense is the meaning conveyed by the words~~ of Scripture and ~~discovered by exegesis~~, ~~following~~ the ~~rules~~ of ~~sound interpretation: "All other~~ senses of ~~Sacred~~ Scripture ~~are based on~~ the ~~literal~~.~~"83~~		:: According to an ancient tradition, one can distinguish between two senses of Scripture: the literal and the spiritual, the latter being subdivided into the allegorical, moral and anagogical senses. The profound concordance of the four senses guarantees all its richness to the living reading of Scripture in the Church.

	:~~: 117 The spiritual sense. Thanks to the unity of God's plan, not only the text of Scripture but also the realities and events about which it speaks can be signs.~~		:; 116

	::~~: 1.~~ The ~~allegorical~~ sense~~. We can acquire a more profound understanding of events~~ by ~~recognizing their significance in Christ; thus~~ the ~~crossing~~ of the ~~Red Sea is a sign or type~~ of ~~Christ's victory and also~~ of ~~Christian Baptism~~.84		:: The literal sense is the meaning conveyed by the words of Scripture and discovered by exegesis, following the rules of sound interpretation: "All other senses of Sacred Scripture are based on the literal."<ref>St. Thomas Aquinas, STh I, 1, 10, ad I.</ref>

	:~~:: 2. The moral sense. The events reported in Scripture ought to lead us to act justly. As St. Paul says, they were written "for our instruction".85~~		:; 117

	::~~: 3.~~ The ~~anagogical~~ sense ~~(Greek: anagoge, "leading")~~. ~~We can view realities and events in terms~~ of ~~their eternal significance~~, ~~leading us toward our true homeland: thus~~ the ~~Church on earth is a sign~~ of the ~~heavenly Jerusalem~~.86		:: The spiritual sense. Thanks to the unity of God's plan, not only the text of Scripture but also the realities and events about which it speaks can be signs.

	:: 118 A medieval couplet summarizes the significance of the four senses:		::: 1. The allegorical sense. We can acquire a more profound understanding of events by recognizing their significance in Christ; thus the crossing of the Red Sea is a sign or type of Christ's victory and also of Christian Baptism.<ref>Cf. 1 Cor 10:2.</ref>

			::: 2. The moral sense. The events reported in Scripture ought to lead us to act justly. As St. Paul says, they were written "for our instruction".<ref>1 Cor 10:11; cf. Heb 3:1-4:11.</ref>

			::: 3. The anagogical sense (Greek: anagoge, "leading"). We can view realities and events in terms of their eternal significance, leading us toward our true homeland: thus the Church on earth is a sign of the heavenly Jerusalem.<ref>Cf. Rev 21:1-22:5.</ref>

			:; 118

			:: A medieval couplet summarizes the significance of the four senses:

	:::: The Letter speaks of deeds; Allegory to faith;		:::: The Letter speaks of deeds; Allegory to faith;
	:::: The Moral how to act; Anagogy our destiny.87		:::: The Moral how to act; Anagogy our destiny.<ref>Lettera gesta docet, quid credas allegoria, moralis quid agas, quo tendas anagogia; Augustine of Dacia, ''Rotulus pugillaris,'' I: ed. A. Walz: Angelicum 6 (1929) 256.</ref>

			:; 119

			:: "It is the task of '''exegetes''' ''[interpreters]'' to work, according to these rules, towards a better understanding and explanation of the meaning of Sacred Scripture in order that their research may help the Church to form a firmer judgment. For, of course, all that has been said about the manner of interpreting Scripture is ultimately '''subject to the judgment of the Church''' which exercises the divinely conferred commission and ministry of watching over and interpreting the Word of God."<ref>DV 12 Â§ 3.</ref>

	:: ~~119 "It is~~ the ~~task of '''exegetes''' ''[interpreters]'' to work, according to these rules~~, ~~towards a better understanding and explanation of~~ the ~~meaning~~ of ~~Sacred Scripture in order that their research may help~~ the Church ~~to form a firmer judgment~~. ~~For~~, ~~of course, all that has been said about the manner of interpreting Scripture is ultimately~~ ''~~'subject to the judgment of the Church~~''~~' which exercises the divinely conferred commission and ministry of watching over and interpreting the Word of God~~.~~"88~~		::: But I would not believe in the Gospel, had not the authority of the Catholic Church already moved me.<ref>t. Augustine, ''Contra epistolam Manichaei,'' 5,6:PL 42,176.</ref>

	~~::: But I would not believe in the Gospel, had not the authority of the Catholic Church already moved me.89~~		<references />

	=== Dealing with Differences ===		=== Dealing with Differences ===

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Dealing with Differences

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	The Typological (Analogical) Interpretation of the Scriptures: this is a common technique in both the OT and the NT. The authors notice similarities between earlier and later events or persons. The earlier instance is interpreted the "type" or "antetype" or "prototype" of the later. So, for example, Adam, Abraham, Isaac, Jacob, Joseph, Moses, Melchizedek, David, and other OT characters prefigure or foreshadow aspects of Jesus' life and ministry. There is not a perfect fit from the old stories to the new, but it is "close enough for gummint work." Through this analogical method of noticing suggestive similarities, passages get ripped out of their old context and applied to a new context; some of these scriptural uses of scripture are more persuasive than others.		The Typological (Analogical) Interpretation of the Scriptures: this is a common technique in both the OT and the NT. The authors notice similarities between earlier and later events or persons. The earlier instance is interpreted the "type" or "antetype" or "prototype" of the later. So, for example, Adam, Abraham, Isaac, Jacob, Joseph, Moses, Melchizedek, David, and other OT characters prefigure or foreshadow aspects of Jesus' life and ministry. There is not a perfect fit from the old stories to the new, but it is "close enough for gummint work." Through this analogical method of noticing suggestive similarities, passages get ripped out of their old context and applied to a new context; some of these scriptural uses of scripture are more persuasive than others.

			=== ''Catechism'': Four Senses of Scripture ===

			:; [http://www.scborromeo.org/ccc/p1s1c2a3.htm#115 The senses of Scripture]

			:: 115 According to an ancient tradition, one can distinguish between two senses of Scripture: the literal and the spiritual, the latter being subdivided into the allegorical, moral and anagogical senses. The profound concordance of the four senses guarantees all its richness to the living reading of Scripture in the Church.

			:: 116 The literal sense is the meaning conveyed by the words of Scripture and discovered by exegesis, following the rules of sound interpretation: "All other senses of Sacred Scripture are based on the literal."83

			:: 117 The spiritual sense. Thanks to the unity of God's plan, not only the text of Scripture but also the realities and events about which it speaks can be signs.

			::: 1. The allegorical sense. We can acquire a more profound understanding of events by recognizing their significance in Christ; thus the crossing of the Red Sea is a sign or type of Christ's victory and also of Christian Baptism.84

			::: 2. The moral sense. The events reported in Scripture ought to lead us to act justly. As St. Paul says, they were written "for our instruction".85

			::: 3. The anagogical sense (Greek: anagoge, "leading"). We can view realities and events in terms of their eternal significance, leading us toward our true homeland: thus the Church on earth is a sign of the heavenly Jerusalem.86

			:: 118 A medieval couplet summarizes the significance of the four senses:

			:::: The Letter speaks of deeds; Allegory to faith;
			:::: The Moral how to act; Anagogy our destiny.87

			:: 119 "It is the task of '''exegetes''' ''[interpreters]'' to work, according to these rules, towards a better understanding and explanation of the meaning of Sacred Scripture in order that their research may help the Church to form a firmer judgment. For, of course, all that has been said about the manner of interpreting Scripture is ultimately '''subject to the judgment of the Church''' which exercises the divinely conferred commission and ministry of watching over and interpreting the Word of God."88

			::: But I would not believe in the Gospel, had not the authority of the Catholic Church already moved me.89

	=== Dealing with Differences ===		=== Dealing with Differences ===

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	'''Literalist view''': all of revelation is in the Scriptures and nowhere else. But literalists disagree among themselves. Neither of these two views is literally prescribed in the Scriptures:		'''Literalist view''': all of revelation is in the Scriptures and nowhere else. But literalists disagree among themselves. Neither of these two views is literally prescribed in the Scriptures:
	* Anything not explicitly prohibited in Scripture is OK (e.g., Confirmation, sign of the Cross, vestments, candles, etc.)--Luther's approach.		* Anything not explicitly prohibited in Scripture is OK (e.g., Confirmation, sign of the Cross, vestments, candles, etc.) — Luther's approach.
	* Anything not explicitly commanded by Scripture is not OK (e.g., Sunday worship)--Calvin's approach.		* Anything not explicitly commanded by Scripture is not OK (e.g., Sunday worship) — Calvin's approach.

	'''Catholic view''': Scriptures are part of Tradition, not the whole. Luther (1517) said that we know God "sola Scriptura"-- through the Scriptures alone. But that statement is not in the Scriptures; if the Scriptures are the sole source of truth, then it is false to claim that the Scriptures are the sole source of truth because that is not what the Scriptures say about themselves.		'''Catholic view''': Scriptures are part of Tradition, not the whole. Luther (1517) said that we know God "sola Scriptura" — through the Scriptures alone. But that statement is not in the Scriptures; if the Scriptures are the sole source of truth, then it is false to claim that the Scriptures are the sole source of truth because that is not what the Scriptures say about themselves.

	Catholics believe is OK to [[demythologization\|demythologize the Scriptures]]--in the sense that we recognize we do NOT have to treat myths as if they were history or science. Bultmann (1884-1976) coined the term. I think he went too far. What he meant by "myth" was any supernatural act at all. He thought all of the miracle stories were myths. Cf. Nicene Creed (325 AD) for healthy demythologization.		Catholics believe is OK to [[demythologization\|demythologize the Scriptures]] — in the sense that we recognize we do NOT have to treat myths as if they were history or science. Bultmann (1884-1976) coined the term. I think he went too far. What he meant by "myth" was any supernatural act at all. He thought all of the miracle stories were myths. Cf. Nicene Creed (325 AD) for healthy demythologization.

	=== The Limits of Symbolism ===		=== The Limits of Symbolism ===
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	==== New Testament Re-interpretation of the Old Testament ====		==== New Testament Re-interpretation of the Old Testament ====

	The Christian claim that the New Testament is the fulfillment of the Old Testament depends in large measure on analogical interpretation of the material in the OT. I hazard a guess--that is to say, make another conjecture--that there aren't any NT quotations from the OT that depend solely on the literal interpretation of the text quoted. (Once again, I'm too lazy to prove that this is or is not the case.)		The Christian claim that the New Testament is the fulfillment of the Old Testament depends in large measure on analogical interpretation of the material in the OT. I hazard a guess — that is to say, make another conjecture — that there aren't any NT quotations from the OT that depend solely on the literal interpretation of the text quoted. (Once again, I'm too lazy to prove that this is or is not the case.)

	==== Patristic Approach to the Scriptures ====		==== Patristic Approach to the Scriptures ====
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	* Two flood stories tangled together (Gen 6-8)		* Two flood stories tangled together (Gen 6-8)
	* Infancy Narratives (Mt & Lk)		* Infancy Narratives (Mt & Lk)
	* Jesus' Public Ministry--synoptics (Mt, Mk, Lk) vs. John		* Jesus' Public Ministry — synoptics (Mt, Mk, Lk) vs. John
	* Synoptic Problem: How can three gospels so much alike (compared to John) be so different from each other?		* Synoptic Problem: How can three gospels so much alike (compared to John) be so different from each other?
	* Passion Narratives		* Passion Narratives
	* Resurrection Narratives		* Resurrection Narratives
	* Multiple versions of Paul's conversion (his letters; Acts)		* Multiple versions of Paul's conversion (his letters; Acts)
	* Conflicting canons of the OT--TNK vs. LXX		* Conflicting canons of the OT — TNK vs. LXX

	=== Redaction Criticism ===		=== Redaction Criticism ===
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	=== Accepting Unanswerable Questions ===		=== Accepting Unanswerable Questions ===
	Some questions have no satisfactory answer. The Sacred Scriptures raise many questions that the texts themselves do not answer. The Church does NOT know everything about everything; it only knows what God has revealed in the deposit of faith. For many questions, the proper answer is "Only Heaven knows--we don't know."		Some questions have no satisfactory answer. The Sacred Scriptures raise many questions that the texts themselves do not answer. The Church does NOT know everything about everything; it only knows what God has revealed in the deposit of faith. For many questions, the proper answer is "Only Heaven knows — we don't know."

	=== Seeking the Right Kind of Truth ===		=== Seeking the Right Kind of Truth ===
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	* God's anger is always reasonable. His wrath is always directed at people who deserve to be rebuked (sinful Israel, the enemies of Israel, sinful Christians, the enemies of Christians). God is perfectly just.		* God's anger is always reasonable. His wrath is always directed at people who deserve to be rebuked (sinful Israel, the enemies of Israel, sinful Christians, the enemies of Christians). God is perfectly just.
	* God's anger is always a function of His love for His People. God reveals our sins only so that He can destroy that which would destroy us. God is love (1 Jn 4:8).		* God's anger is always a function of His love for His People. God reveals our sins only so that He can destroy that which would destroy us. God is love (1 Jn 4:8).
	* God's mercy allows us to make reparation (amends) for our sins. God does not cancel the debt; He provides everything we need to pay it in full. Those whom we have injured have a right to expect reparation, just as we do when we are the injured party. God forgives our sins and requires that we make reparation for them--only then will we be reconciled to those whom we hurt. We understand this perfectly well when we are the injured party; we resist this when we are the guilty party.		* God's mercy allows us to make reparation (amends) for our sins. God does not cancel the debt; He provides everything we need to pay it in full. Those whom we have injured have a right to expect reparation, just as we do when we are the injured party. God forgives our sins and requires that we make reparation for them — only then will we be reconciled to those whom we hurt. We understand this perfectly well when we are the injured party; we resist this when we are the guilty party.

	== Interaction with Theology ==		== Interaction with Theology ==
	Higher-Level Issues--problems in *hermeneutics: What do the Scriptures really MEAN? What did they MEAN to the original authors and audiences? What do they MEAN today? What does God MEAN by them? How do we know what they MEAN?		Higher-Level Issues — problems in *hermeneutics: What do the Scriptures really MEAN? What did they MEAN to the original authors and audiences? What do they MEAN today? What does God MEAN by them? How do we know what they MEAN?
	* Competing theologies of the Israelites: angelology, demonology, theological anthropology (Scriptural views of humanity), theology of evil, theology of life and death, covenant theologies, interpretations of sacred history, [[apocalypticism]], theodicies (theologies of evil), etc.		* Competing theologies of the Israelites: angelology, demonology, theological anthropology (Scriptural views of humanity), theology of evil, theology of life and death, covenant theologies, interpretations of sacred history, [[apocalypticism]], theodicies (theologies of evil), etc.
	* Radical re-interpretation of the OT (TNK/LXX) by the NT.		* Radical re-interpretation of the OT (TNK/LXX) by the NT.