A Shadow of Glory: Reading the New Testament After the by Tod Linafelt
By Tod Linafelt
The writers of the hot testomony have been principally Jewish and laying the blame for the Holocaust at their toes will be absurd. in spite of the fact that, the later cultural origins of anti-semitism implies that studying the hot testomony after the development demands a brand new ethics of interpretation. those essays deal with this grave factor intimately,
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Additional resources for A Shadow of Glory: Reading the New Testament After the Holocaust
Modern scholars, however, were confronted by a myth of an Aryan Galilee that became popular among German nationalists seeking to purge Jesus of any Jewish associations. The argument that Jesus was an Aryan first arose during the nineteenth century in Germany as nationalists questioned whether Christianity was a suitable religion for Germans, since Jesus was a Jew. " Houston Stewart Chamberlain's best-seller of 1900, Foundations of the Nineteenth Century, popularized the idea that Jesus was most likely Aryan, while Artur Dinter, in his popular 1934 pamplet, War Jesus ludei, declared Jesus an Aryan, the destroyer of Judaism and the Old Testament, and the greatest Nazi and antisem ite of all times.
In response to Dunn's claim we would note that, indeed, Isaiah 40-55 provided some of the most important prophetic tradition for early Christian midrash, especially for the development of Christology. " 26 HIGHER CRITICS ON LATE TEXTS 20. " 21. Schussler Fiorenza, 310. 22. Schussler Fiorenza, 310. 23. Other studies of the Pastorals reflect Schussler Fiorenza's practice of viewing the Pastorals not as a development in early Christian history, but rather as an expression of a particular manifestation of the church.
This is a revolution in thought about these "later" texts. P They represent one voice within a field of contending voices. 23 History (particularly women's history) is studied not as a linear development of teachings, but rather as an ongoing, contextually specific struggle for liberation. o But few have offered structural-ideological critiques of the interpretive frameworks upon which they depend, frameworks that remain dominant in many academic circles even today. There is more to ideology than bias, and more to its social power than that which resides in the interpreter's intentions.