Wednesday, 24 August 2011

NT Wright's critique of Edward Schillebeeckx's view of history and theology

One sometimes hear rumors in Dutch walkways that the English speaking world is not always taking Dutch scholarship very seriously. Well, when it comes to the work of Edward Schillebeeckx (the famous Dominican dogmatic theologian from Nijmegen where I'm busy with my PhD), at least NT Wright from St'Andrews takes him quite seriously.

Whenever I have time (which is not often!), I like to read how these two men differ when it comes to the relationship between history and theology. I've read quite a bit from both of them (though to be fair, a bit more of Wright, given my work on the resurrection, and my studies in Durham in 2009) and thought it worthwhile to quote a fairly long bit where Wright explains the background to Schillebeeckx's exegetical method (as he interprets it) and some critique:

"On 23 October 1953, Ernst Kasemann gave a now-famous lecture to a group of former Bultmann students on 'The Problem of the Historical Jesus', thereby beginning a significantly new phase, which quickly styled itself 'The New Quest for the Historical Jesus'. Kasemann, aware ... of the the dangers of idealism and docetism, insisted that if Jesus was not earthed in history then he might be pulled in any direction, might be made the hero of any theological or political programme ... without knowing who is was who died on the cross, he said, there would be no solid ground for upholding the gospel of the cross in all its sharpness ... However, this very definite theological agenda, for all its worth ... meant that the New Quest, ironically enough, did not represent a turning to history in the fullest sense ... The main productions of the New Quest are, in fact, of little lasting value.

One of the largest works from this period ... is that of the Dominican theologian Edward Schillebeeckx. His prodigious book on Jesus builds on the traditio-historical criticism whereby the synoptic gospels have been combed for evidence of this or that 'early Christian community', and between whose faith-statements glimpses of Jesus may emerge. Such an argument is necessarily both tortuous and tenuous, since different sets of traditio-historical critics will come out with different sets of answers. Schillebeeckx takes a position which is the mirror-image of Bultmann's: the resurrection accounts are stories of Jesus' lifetime, brought forwards. His eventual leap from a purely historical Jesus to the incarnate Son of God is based on little or nothing in the main part of the book itself. He seems to lend considerable tacit support to the notion that history and theology are two worlds which must be kept entirely separate. His book bravely attempts to combine the multiple hypotheses required to postulate both a divided 'Q community', as a key matrix of early traditions, and some sort of normative theological interpretation. But his work seems to me to have shown the barrenness of the New Quest in just as devastating, though not as readable, a way as Schweitzer's did in relation to the Old."

What, for Wright, did two hundred years of Questing between Reimarus and Schillebeeckx achieve?

"It put the historical Question firmly and irrevocably on the theological map, but without providing a definitive answer to it. Theologians cannot honestly ignore the questions of who Jesus was, whether he said and did roughly what we find in the gospels, the reasons for his death, and the reasons for the rise of Christianity ... But have the historians enabled either side, or indeed those in the middle, to get very far?"

Wright is not convinced and states:

".. at no point, I suggest, has the full impact of the historical evidence been allowed to influence very much the dogmatic conclusions reached; when it has, it is only perhaps as a concession ... I remain convinced that there is a good deal more to be said about the perceptions, worldviews and mindsets of first-century Jews that will have considerable importance, as yet unimagined, for systematic theology" (NT Wright, Jesus and the Victory of God, Fortress Press: Minneapolis: 23-26).

Sunday, 21 August 2011

F.F. Bruce - A LIFE: The Definitive Biography of a New Testament Scholar

Every once in a while, one stumbles across a book here in Cambridge you just have to buy. Yesterday was such a day when I bought the brand new biography of F.F. Bruce - one of the most influential evangelical New Testament scholars of the 20th century in England. It's got all the normal things one gets in a biography, but, the following quote on the back cover explains why it's so significant to me:

"Evangelicals have often wrestled with two problems: the relation between academic theology and church life, and the quest for recognition of their status as credible interpreters of the Bible. F.F. Bruce (1910-1990) was one of the most influential British biblical scholars of the twentieth century, and his career offers valuable insights into these issues, as well as shedding light on the ways in which Evangelicalism was changing from the 1950s onwards ... Tim Grass argues that Bruce, like his father, was always something of an evangelist at heart."

Mark Noll has the following to say: "Tim Grass has written an unusually solid biography of an exceedingly solid scholar. Its pages provide a full account of F.F. Bruce's biblical scholarship and his path-breaking leadership of evangelical intellectual life more generally ... the result is a very good book on a very worthy subject."

Monday, 8 August 2011

Roman Toilets - Their Archaeology and Cultural History

I just learned that two Radboud University scholars participated in a very interesting new book entitled: Roman Toilets - Their Archaeology and Cultural History, published by Peeters. For those who can read Dutch, check out this short introduction from the Raboud University website:

Ja, de Romeinen hadden wc's en riolering. Nee, dat leek op geen enkele manier op de onze schone toiletten. Het was er een vieze boel waar ziektes werden overgedragen en ongedierte makkelijk toegang kreeg tot het huis. Het stonk, want er was geen stankslot tussen riool of beerput en het toilet, dat vaak in de keuken was. Als je naar de wc ging kon je maar beter een talisman meenemen, wilde je niet getroffen worden door het boze oog. En hoewel Romeinen dol waren op graffiti, krasten ze hun boodschappen nu juist niet op de wc-muur, wat er op wijst dat ze het daar niet zo gezellig vonden...

For more click on the links below: