By David Lyle Jeffrey
In homes of the Interpreter David Lyle Jeffrey explores the terrain of the cultural heritage of biblical interpretation. Jeffrey's mapping doesn't in simple terms leisure content material to chart biblical scholarship and the way it has stimulated cultural impulses. as a substitute, Jeffrey chooses to concentration upon the ''art'' of Biblical interpretation--how sculptors, musicians, poets, novelists, and painters have ''read'' the Bible. by means of so doing, Jeffrey truly demonstrates that such cultural interpretation has deepened the church's realizing of the Bible as Scripture and the way, remarkably, this cultural analyzing even has contributed to theology and the perform of religion. Jeffrey's chapters successfully root theological matters germane to the hermeneutical firm (e.g., Scriptural authority, narrative, the previous testomony as Christian Scripture, and the position of the reader, gender, and postmodernism) in particular authors and artists (e.g., Chaucer, Bosch, C. S. Lewis) and he does this in consistent dialog with literature, either jap and western. during this ebook the Bible leaps to existence in extraordinary methods as Jeffrey exhibits us how the simplest minds of the a long time labored on texts--texts we proposal we had already understood well--to produce readings as miraculous as they're arresting.
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Extra resources for Houses of the Interpreter: Reading Scripture, Reading Culture
Example text
Augustine, it seems to me, has read the New Testament grand narrative of Galatians and Hebrews against the grand narrative of the Roman epics in a manner quite consistent with the way in which the two canonical letters themselves subvert the grand narrative of Old Testament Judaism. In so doing he has assisted rather than supplanted their projection of the idea of a heavenly home, a celestial city, and a “tabernacling journey” toward it, onto the Christian literary imagination. He has thus provided a constructive constraint upon “Constantinian” co-optings of the Vergilian master narrative, with its culture-specific and aggrandizing assertion of manifest destiny.
And we Americans are the peculiar, chosen people—the Israel of our time; we bear the ark of the liberties of the world. God has given us, for a future inheritance, the broad domains of the political pagan, that shall yet come and lie down under the shade of our ark, without bloody hands being lifted. God has predestinated, mankind expects, great things from our race; and great things we feel in our souls. The rest of the nations must soon be in our rear. We are the pioneers of the world. [ . .
We too are to “be diligent to enter that rest” (v. 11). 35 In Hebrews 4 the temporal Sabbath observed by physical rest is transformed into an eschatological rest, entered into by faith. Augustine allegorizes at this point: it is “the peace of rest, the peace of the Sabbath, which has no evening” (Conf. 50) and therefore figuratively an “eternal life” (Conf. 51) which is anticipated Masterplot and Meaning in Biblical Narrative 29 here on earth in those “reasonable creatures” who try to orient their life’s journey toward “the perfectly ordered and harmonious enjoyment of God, and of one another in God” (Civ.