By Frank McConnell
ISBN-10: 0195036980
ISBN-13: 9780195036985
In his advent to this publication, McConnell describes the Bible as ''less a e-book and extra a residing entity within the evolving realization of Western man.'' until eventually lately, stories of the Bible established on discovering assets for historic wisdom, theological insights, or moral suggestion, overlooking the real fantastic thing about the phrases within the ''book of books.'' This choice of six essays via famous literary critics and biblical scholars--including Harold Bloom, Hans Frei, Frank Kermode, James Robinson, Donald Foster, and Herbert Schneidau--breaks new flooring via exploring the Bible as poetry, rhetoric, and narrative. The authors deal with such matters concerned with biblical narrative as its genesis, its revisionist dynamic, its fictional personality, its interpretive nature, and its contradictions, prejudices, and claims. McConnell's vigorous, readable advent elucidates and unifies the book's topics.
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Additional resources for The Bible and the Narrative Tradition
Sample text
Interpretive traditions of religious communities tend to reach a consensus on certain central texts. We have noted that the literal readingo of the gospel stories was the crucial instance of this conseno r sus in the early church. What is striking about this is that the "literal" reading in this fashion became the normative or "plain" reading of the texts. There is no a priori reason why the "plain" reading could not have been "spiritual" in contrast to "literal," and certainly the temptation was strong.
I am going to sketch J's possible circumstances and purposes, in order to hazard a description of J's tone, or of the uncanniness of his stance as a writer. Not much in my sketch will flout received scholarship, but necessarily I will have to go beyond the present state of biblical scholarship, since it cannot even decide precisely which texts are J's, or even revised by others from J. My attempt at transcending scholarship is simply a literary critic's final reliance upon her or his own sense of a text, or what I have called the necessity of misreading.
But had it been forbidden to J, at least until now? And even now, does not J make for himself and so also for us, a likeness of what is in the heavens above? " Why precisely this visual image, from this greatest of writers who gives us so very few visual images, as compared to images that are auditory, dynamic, motor urgencies? I take it that J, and not the Hebrew language, inaugurated the extraordinary process of describing any object primarily by telling us not how it looked, but how it was made, wonderfully and fearfully made.