The Disciples In Narrative Perspective

This study offers a narrative reading of Matthew arguing that the disciples frequently fail to understand Jesus, his mission and his message. The function of this portrayal for Matthew's story and in shaping his concept of discipleship is explored. Paperback edition is available from the Society of Biblical Literature (www.sbl-site.org).

The Story of Discipleship turns a critical eye to certain stories which can help us better understand three central biblical narratives: that of Jesus, that of fallen humanity, and that of the community of disciples known as the church. Drawing on a variety of sources, including contemporary fiction, Barnes provides a creative and persuasive argument as to how narrative can enrich the church's understanding of the gospel.

Perspective Criticism sets out a new and illuminating biblical methodology designed to help the reader of biblical narratives in which there is a character engaged in action but no explicit indication from the storyteller on how the action is to be evaluated. Gary Yamasaki argues that in these cases we are receiving cryptic guidance from the author through the narrative technique of point-of-view. In such cases the methodology of Perspective Criticism may be applied to reveal this abstruse guidance. Gary Yamasaki provides a series of frames of analysis within the theory of Perspective Criticism which may be applied to biblical stories: the spatial, psychological, informational, temporal, phraseological, and ideological perspectives. Because the majority of the point-of-view devices found in biblical narratives are also used in cinematic storytelling, the book includes accessible analyses of film scenes, providing pop-culture illustrations of the workings of the point-of-view perspective. Gary Yamasaki concludes by applying his method to two case studies: the New Testament story of Gamaliel, and the Old Testament story of Gideon. In his work Yamasaki creates a valuable foundation for the deeper understanding of biblical narrative, a gift to anyone who has struggled with the concealed messages that should be divined in biblical point-of-view narratives.

In this refreshingly unique book, Bruce Longenecker demonstrates that reading Luke's narrative is richly enhanced through attentiveness to what is tantalizingly left out of the Lukan narrative. In Hearing the Silence, the reader is invited to delve deeply into literary and theological dimensions of the Lukan narrative through an exploration of Jesus' strangely under-narrated "escape" in Luke 4:30. The options for interpreting the mechanics of that curious event are brought into dramatic relief by Longenecker's survey of the scene's reconstruction in Jesus-novels and Jesus-films, in which a variety of strategies have been employed to iron out the scene's narrative oddity. Against their backdrop, Longenecker's own constructive proposals bring the reader into direct contact with some of the most significant features of the Lukan Gospel and worldview.

Popular writer and teacher Jeannine Brown shows how a narrative approach illuminates each of the Gospels, helping readers see the overarching stories. This book offers a corrective to tendencies to read the Gospels piecemeal, one story at a time. It is filled with numerous examples and visual aids that show how narrative criticism brings the text to life, making it an ideal supplementary textbook for courses on the Gospels. Readers will gain hands-on tools and perspectives to interpret the Gospels as whole stories.

Redaction criticism attempts to identify biblical authors' theological interests by examining their adaptation of sources. Focusing on representative studies of Jesus' disciples in the Gospel of Mark, this pioneering book by C. Clifton Black has become the standard evaluation of that method's exegetical reliability. Comprehensively reviewing recent scholarship, Black identifies three distinctive types of redaction criticism in Markan interpretation. He demonstrates that diverse redaction-critical interpretations of the disciples in Mark have bolstered rather than controlled scholarly presuppositions to a degree that impugns the method's reliability for interpreting Mark. The book concludes by assessing redaction criticism's usefulness and offering a more balanced approach to Mark's interpretation. This second edition includes a substantial, detailed afterword that revisits the book's primary issues, converses with its critics, and provides an update of Markan scholarship over the past twenty-five years.

The priesthood of all believers is a pillar undergirding Protestant ecclesiology. Yet the doctrine has often been used to serve diverse agendas. This book examines the doctrine's canonical, catholic, and contextual dimensions. It first identifies the priesthood of all believers as a canonical doctrine based upon the royal priesthood of Christ and closely related to the believer's eschatological temple-service and offering of spiritual sacrifices (chapters 1-3). It secondly describes its catholic development by examining three paradigmatic shifts, shifts especially associated with Christendom (chapters 4-6) and a suppression of the doctrine's missional component. Finally, the book argues that a Christian doctrine of the priesthood of all believers should be developed with a Christocentric-Trinitarian understanding of the missio Dei. This suggests there are especially appropriate ways for the royal priesthood to relate to the Father, to the Son, and to the Holy Spirit. A canonically and catholically informed priesthood of all believers leads contextually to particular ecclesial practices. These seven practices are 1) Baptism as public ordination to the royal priesthood; 2) Prayer; 3) Lectio Divina; 4) Ministry; 5) Church Discipline; 6) Proclamation; and 7) the Lord's Supper as the renewal of the royal priesthood.

Revised version of the author's thesis (doctoral)--University of Gloucestershire, 2009.

Each Rabbinic document, from the Mishnah through the Bavli, defines itself by a unique combination of indicative traits of rhetoric, topic, and particular logic that governs its coherent discourse. But narratives in the same canonical compilations do not conform to the documentary indicators that govern in these compilations, respectively. They form an anomaly for the documentary reading of the Rabbinic canon of the formative age. To remove that anomaly, this project classifies the types and forms of narratives and shows that particular documents exhibit distinctive preferences among those types. This detailed, systematic classification of Rabbinic narrative supplies these facts concerning the classification of narratives and their regularities: [1] what are the types and forms of narrative in a given document? [2] how are these distinctive types and forms of narrative distributed across the canonical documents of the formative age, the first six centuries C.E.? The answers for the documentary preferences are in Volumes One through Three, for the Mishnah-Tosefta, the Tannaite Midrash-compilations, and Rabbah-Midrash-compilations, respectively. Volume Four then sets forth the documentary history of each of the types of Rabbinic narrative, including the authentic narrative, the ma'aseh and the mashal. How the traits of the several types of narratives shift as the respective types move from document to document is spelled out in complete detail. This project opens an entirely new road toward the documentary analysis of Rabbinic narrative. It fills out an important chapter in the documentary hypothesis of the Rabbinic canon in the formative age.

How did the Gospel of Mark come to exist? And how was the memory of Jesus shaped by the experiences of the earliest Christians? For centuries, biblical scholars examined texts as history, literature, theology, or even as story. Curiously absent, however, has been attention to processes of collective memory in the creation of biblical texts. Drawing on modern explorations of social memory, Sandra Huebenthal presents a model for reading biblical texts as collective memories. She demonstrates that the Gospel of Mark is a text evolving from collective narrative memory based on recollections of Jesus’s life and teachings. Huebenthal investigates the principles and structures of how groups remember and how their memory is structured and presented. In the case of Mark’s Gospel, this includes examining which image of Jesus, as well as which authorial self-image, this text as memory constructs. Reading Mark’s Gospel as a Text from Collective Memory serves less as a key to unlock questions about the historical Jesus and more as an examination of memory about him within a particular community, providing a new and important framework for interpreting the earliest canonical gospel in context.