Essay on "Ecclesiastes, Chapter"

Quoted Instructions for "Ecclesiastes, Chapter" Assignment:

Exegisis is on Ecclesiastes - Chapter 2 - Please use NRSV Bible. Thank you!

THE THREE DIMENSIONS OF BIBLICAL EXEGESIS

Foundation one:

Recovering the text: embedded theology to literary analysis*****¦

Foundation two:

From text to context: the historical and sociological worlds of the text*****¦

Foundation three:

Theology renewed, revisioned and implemented

I. Prologue

(Primary source and inspiration: Michael J. Gorman, Elements of Biblical Exegesis. All page numbers in parenthesis below reference Gorman*****s text)

Four introductory aspects that establish the ground of biblical exegesis

A. Introduction

B. Methodology

C. Process

D. Resources

The starting point--

Basic perspective: Exegesis (*****going out of*****) best understood as *****close reading***** or *****investigation***** of the text (8). It is a *****conversation***** (10), for which two dialogue partners are needed. We do not have access to the author, thus we have no *****authorial intention.***** (9) Because biblical exegesis has no way of connecting with the actual author of the text, we may say that biblical exegesis is *****more art than science***** (10).

The intention and goal of biblical exegesis is to determine this question: *****What great theological question does the text engage***** (10). It is the work of sifting through the content of a biblical passage with the goal of locating its big idea, or ideas. However, there is no *****exegesis without presupposition***** (27), so the perspective of the reader is an important part of the task of reading the Bible. We may point to the hermeneutical circle as a way of linking biblical studies to the reader*****s theological presuppositions (some scholars prefer to name this the *****hermeneutical spirial***** because the movement back and forth between the reader and the text always takes the interpretative process to new, unchartered ground). *****The actual process of reading and interpretation is more like a circle than an outline, as you move back and forth from part to whole, text to context, original meaning to contemporary relevance, and so on.***** (25) Furthermore, we may say that biblical studies stands in dialectical relationship to theology, always questioning it*****s claims, always being questioned for its presuppositions.

Against these realities, we must ask ourselves: *****what is a responsible reading of the text,***** or, perhaps better, *****what is an ethical reading of the text?***** The primary answer to this question is, we must understand the text in the unique setting from which it emerged. (11) This perspective functions to establish the primacy of history in the task of reading the Bible. Violating the underlying intention of the biblical text, whether in its original environment, or a subsequent one, amounts to an unethical reading.

Note: The place of biblical exegesis in the MDiv curriculum: Since church leadership is the major focus of the ETS MDiv program, the obvious first question for us to consider is how does biblical exegesis relate to church leadership?

The primary answer is found in Gorman in several locations. First, p. 22:

*****The ultimate goal of biblical exegesis is not information but transformation, true exegesis is accomplished only when individuals and communities engage in the embodiment or actualization of the text. The reading community, we might say, is to become a *****˜living exegesis***** of the text.*****

Second, p. 128:

*****The ultimate goal of exegesis is for the individual and community to become a living exegesis of the text.*****

The question then arises, how is this methodologically to be accomplished. The answer is found on Pp. 127ff.:

It is approaching the text from two perspectives: knowing the meaning of the text in its original context as well as the possible significance of the text in the contemporary context. *****Some scholars therefore distinguish between exegesis and reflection, between textual meaning and textual (contemporary) significance, between *****what it meant***** and *****what it means.*****

The notion of *****two horizons***** is built on the theory of interpretation that claims that we cannot truly read, interpret, or understand a text until we engage it, until we somehow fuse its *****horizon***** with our own (sometimes called *****application***** [Gadamer], sometimes *****appropriation***** [Ricoeur]. This notion of two horizons is built on the principle of analogy. Here the attempt is to find contemporary analogous situations to those operative in the original setting of the text. In all of this, we must guard against *****premature assimilation,***** i.e., the application of a text without sufficient thought and without respect for the distance between the two horizons, between then and now. *****Furthermore, pre-mature assimilation will result in our controlling or domesticating the text rather than allowing the text to challenge us.*****

II. Methodology

There are three convenient, large umbrellas under which Gorman places the plethora of methods used in biblical exegesis. In our biblical and theological work at ETS, we supplement a fourth dimension, namely an brief elaboration of the theological presuppositions that we bring to the task of understanding the Bible*****our embedded theology that helps shape and color our understanding of the text we are studying (found at the beginning of the expansion of the methods below). Thus, we may identify the various *****worlds***** of interpretation as follows:

A. The world of the interpreter

1. Analysis of the reader*****s theological presuppositions (self-conscious awareness of one*****s own presuppositions is crucial for uncovering *****new***** meaning in the biblical text)

B. The world of the text (synchronic [*****with[in]time,***** *****same time*****] methods) the methodology which looks at the final form of the text in the Bible. [my abbreviation]

2. Literary Criticism (including aspects of redaction, narrative and rhetorical criticism)

3. Form Criticism

The question is: why do we begin with literary criticism immediately after exploring our theological presuppositions, i.e., looking at the text in the context of its literary environment? For three reasons: First, and foremost, the text is a literary text. By starting at this point, we break the text down to its *****lowest common denominator,***** i.e., its *****literary fabric,***** not its *****theological fabric*****). Secondly, the interpreter must ultimately deal with the final form of the text. This is, after-all, what one has now in the Bible. How the text got to its final form is interesting and insightful, but this understand never replaces the final form of the text *****right before us.***** Thirdly, the primacy of the final form of the text allows any reader (regardless of their scholarly background or expertise) to remain in charge of the interpretation and not fall under the sway of the professional exegetes, or scholars. In addition, both form criticism and literary criticism interpret the text in terms of its formulaic components and the institutional life which gave rise to its provenance, as well as the rhetorical strategies it employs to develop it powers of persuasion and conviction.

C. The world behind the text (diachronic [*****across time*****] methods)

These methods look at the text as a living organism by analyzing the text within the context of its historical horizon, the oral and written sources that stand behind it, and an accounting of the history of the transmission of elements of the text from generation to generation, and setting to setting.

4. Historical Criticism

5. Source Criticism

6. Tradition Criticism

D. The theology of the text (existential methods)

These methods look at the text in terms of its power to liberate humans spiritually by focusing on the human mind and the way that it conceptualizes the world, and the earthly social systems and structures of institutional power and control, as well as the development of imaginative, transformative strategies of social transfiguration.

7. Theological Expansion (including canonical and ideological criticism)

8. Transformation

The Methods Expanded--

1. Theological Presupposition(s)

Briefly (in a page or less) lay out what you consider to be your INITIAL theological presuppositions about the text that you are studying. This should be done before you read the critical commentaries on the passage. (Note: It is *****normal***** that you will change your mind about the passage by the time you conclude the exegetical process!)

2. Literary Criticism (humanizing the text as a precursor for *****re-theologizing it at the end of the exegetical process)

A. Textual Unit

The task of exegesis begins with the written text, written in human language and thought patterns, not with the human author (often unknown and controversial) or God. All steps of the exegetical process flow out of the written text. The task ahead is to read the text anew each time you study it, *****"as if you had never read it before.*****" This can only be accomplished by bracketing out the theological *****truths***** that you bring to your study, and recognize that the text may or may not *****say***** what you think it does. Otherwise how can the Bible speak anew to you? The foundation of biblical exegesis, therefore, is placed upon the unique aspects of your particular text, rather than larger biblical themes, perspectives and teachings that you may already believe before the exegetical process. The task here is to uncover the nuances of the text, not the broad generalizations that many*****including yourself*****may already have about it. The first literary step is to determine the boundaries of your pericope, i.e., where exactly does the passage logically begin and end? What makes your passage an individual unit? What, in short, *****"holds the text together as a coherent whole?*****"

B. Language/Comparative Translations

After isolating the individual unit, the process continues by isolating the individual phrases and words of the text. If you do not know the original languages of the Bible, you can get a sense of the linguistic parameters of your text by comparing individual translations. Different ways of translating a passage gives the reader a sense of the breadth of meaning that the original languages and syntax implicitly embody. Begin your comparison upon the basis of a more literal translation, e.g., the KJV and/or NRSV (Note: the NRSV does take some liberties with some original terms and concepts). Also check a more free translation, such as the New Jeru*****Bible. Feel free to broader your horizons by checking as many other translations as practical or time allows.

C. Over-arching Corpus

The individual textual unit you have identified does not stand in isolation from its *****"neighboring*****" passages. It plays a part in a larger story, drama, or message. It is likely one spoke of the wheel of a literary complex that is quite broad and complex. It is important to identify this broader literary environment and keep it in mind throughout the exegetical process, constantly moving back and forth between it and the smaller textual unit that is the focus of your study.

D. Rhetorical Style

What kinds of words are chosen (i.e., legal language, wisdom or teaching language, worship language, exhortation language, or something else?) to help the reader change and, perhaps, begin a new life? Are certain words or phrases at home in certain institutions in ancient Israel? Which elements of the text appear to be traditional (e.g., a well-turned phrase, or the like), and which appeared *****original*****, or newly formed? Do you find evidence that historical accuracy may be sacrificed in your text for a well-turned phrase, or other rhetocial purposes? What parts of the text exhibit short word units, and which long sentence structure (e.g., Gen. 2: 4b-6, or Deut. 8:7-18 *****˜the longest sentence in the OT*****)? How and where do long sentences invite us to linger and ponder their meaning? Does the written text exhibit oral characteristics (such as brevity or repetition), indicating an oral pre-history? Is there evidence of word-play (e.g., Adam/Adamah in Genesis). Where are descriptive words, or adjectives used liberally, and where are words used sparingly? Is there evidence of linguistic doublets (e.g., Psalm 46:2[1]), Deut. 4:19, Jer. 8:6, 2 Sam. 14:7). If the passage part of a narrative structure, does it show evidence of being part of a dyadic (two-fold) structure (e.g., Joseph interprets two dreams of Pharoah). If the passage is poetic, what sort of parallelism is being utilized (Note: Hebrew poetry is written in one of several kinds of parallel structure)?

3. Form Criticism

A. Structure and Patterns

What are the individual units of expression? How is the text divided up? Do certain aspects of the text *****fall out***** of the organic flow of the passage and appear to be the work of a subsequent collector or editor who wishes to reshape the text? Are narrative elements joined together in coordinated sentences? Are these parts equal or unequal in the story line? What part of the passage indicates the language of *****"framework,*****" and which the main body/point?

B. Genre, or Literary Form

Identify the literary genre or literary form of the text as it now stands written in the Bible. Typically, the form has little to do with the explicit content of your passage. In a sense, the form serves as the outer *****shell***** into which the content of your text is *****injected***** by the *****. No matter how you understand the concept of revelation, literary forms stem from the human, not divine worlds. Examples of this are:

1. Narratives, e.g., speech, letter, law, devotional or aetiological legend, fairy tale, history, and the like.

2. Poetry, e.g., song, hymn, proverb, riddle, fable, prophetic oracle, etc.

C. Institutional/Social Setting

Is it possible to identify the social setting or institution whose adherents produced the text you are studying? This question naturally points to the sociological, ahistorical dimension of the text, i.e., the part of the text that points to habitualized or formulaic forms of human expression and behavior that transcends any particular culture or historical circumstance. Formulaic elements of the text tie into institutional life, and the discovery of the institutions that lie behind the text is a tip-off of its underlying intention or purpose. These formulas exist down through all human history, regardless of circumstance and particular cultural dynamic. They have little to do with *****revelation*****, but may serve as human *****vehicles***** of revelation. Because they were not *****revelation***** as such, biblical *****s had the freedom to adapt and alter the text to meet the demands of new circumstances and challenges to the community of faith.

D. Intentionality

Although we can not actually delve into the mind of the author of the text (note: this is called *****"the intentional fallacy*****"), we can achieve insight into what the author(s) wished to accomplish by producing the text. This intended meaning may lie *****beneath the text***** and be quite different from its *****"flat,*****" surface, or literal meaning. Thus, the text is characterized by a two-dimensional aspect: (1) the surface meaning*****the meaning which the author(s)/editor(s) intended the reader to understand, and (2) the underlying intention of the author(s)/editor(s) which points to *****"why the reader is supposed to understand that meaning.*****" This underlying intention can be more disputed among readers, since it is less obvious. However, properly understanding the intention of a text can have profound implications for gaining a new theological perspective from the passage.

4. Historical Criticism

A. Archaeology

Has the discovery of archaeological artifacts thrown any light on the historical circumstances of the text? Evaluate how specific and reliable these discoveries are in fixing their impact upon this particular text. Is it the general background that is addressed, or specific events? Does the discovery of these artifacts work against the historical accuracy of the passage by exhibiting a contrary picture of events?

B. Geography

Can the origins of the text be located geographically? Is it associated with a particular site in the ancient Near East, ancient Israel or the Greco-Roman world? Are there other passages that can be similarly associated with this site? What do we know of the history of this site for non-biblical sources?

C. Historical Origins

What major historical events stand behind the text? Describe the historical realities operative at the time when the text was produced. What other passages in the Bible can also be identified from this same period? How does the text you are studying agree with them, and how does it not? How does the determination of the historical context of the passages origins help you clarify its meaning? Review the literary and formal features of the passages determined above and associate them with the insights provided by historical analysis.

D. Historical Depiction

The history depicted in the text is often very different from the historical circumstances that actually existed when the text was produced. Of course, this can be controversial among scholars, but the scholarly discussion can help throw new light on the passage. How is history and depicted history the same, or different?

5. Source Criticism

A. Identity of Source/Author

This question points to the basic question: How wrote and/or edited the text? Authorship had a different meaning in the ancient world from our own, and it is crucial to understand this difference. The focus here is not necessarily upon the immediate literary environment of your pericope, but on a source that may stand behind an entire book, or even more than a single book (e.g., the Deuteronomic History). Similarly, it is possible to determine that a text standing next to the present text, or even embedded within it, may come from a source centuries removed, with very different cultural presuppositions, historical circumstances, institutional dynamics and intentionality. It is also possible that the text stands as a rather isolated piece that, while taken up into later, larger literary source, can be best interpreted initially *****"on its own*****" before that process produced the final shape and form in the Bible as we know it.

B. Dating of Original Passage

The goal here is to determine the provenance of the text in its most original form that can now be determined (through an imaginative, artistic effort!). Especially important here is the oral background of many written texts. Often, therefore the determination of these two factors, the dating of the oral text underlying the written text, and the written text itself, form the core of source criticism.

C. Dating and Place Within the Larger Source Corpus

What are the key elements that we can use in associating this passage with other passages that seem to come from a common source? For example, what are typical words, thought patterns, and linguistic forms that are shared? How does this passage help us better understand the dating, message and intentionality of the larger source corpus of which it is a part? How does understanding this impact the larger themes and perspectives of the biblical material of which this passage is a part?

D. Source Association

Quite frequently, as part of a larger literary source, an individual text now stands associated with texts rooted in other literary sources (e.g., the Flood Story). It is especially important to address the meaning of other biblical sources that *****stand near***** the text in the present configuration of the Bible. What are similarities and differences in the messages and perspectives of these associated sources? Under what guise(s) are the divergent perspectives brought into their present literary association and *****union*****?

6. Tradition Criticism

A. Oral Prehistory

The oral prehistory of the passage described above may be the beginning point of doing a tradition-history analysis. What general aspects of oral culture (in all places and in all times) uncovered by scholars help us better understand the passage? For example, what about the specific oral and/or tribal history of ancient Israel? Use all of the tools developed in the steps outlined above to fill out these details.

B. Present Literary Adaptation/Co-option

How does the meaning of the text change from its oral setting to its new literary one? Is new meaning or theological content being given to older traditions by addressing new historical circumstances? Or, does a continuum of meaning exist? If so, how would you describe it? It is in this *****"slide*****" or change of meaning that we can best see the *****"mind*****" of the author(s)/redactors(s). How does this elaborate on the nature of religious faith that the text wishes to communicate?

C. Layers of Tradition

Upon the basis of the oral prehistory and the origins of the written text, move forward in time. Later editors have often reshaped the material they received and added their insight or subtracted aspects of the text that are problematic to them in their new historical circumstances. Do you see this phenomenon exhibited in the text? What is *****"original*****" and what is *****"derivative*****" in the text? How do you determine to evaluate and prioritize these various points of view or *****windows***** through which we may better understand its final meaning? Remember, the Bible prioritizes the text in the final form that we now have it, even if earlier literary layers reveal other embedded meanings.

7. Theological Expansion

A. Before Theologizing: Dialoging with the Scholars

Conclude your visit to the world of scholarship, focusing especially on commentaries that study the book of the Bible in which the text is located. Beyond commentaries, you should be aware of histories of ancient Israel or the early church, maps of ancient Israel during various historical epochs, theologies of the Bible, sociological surveys of the life of ancient Israel or the early church, and other handbooks of various types and subject matter. After reviewing as much scholarly information as possible, go back over your entire exegetical progress up until this point. What changes would you make in light of the insights of others? Correct your *****"mistakes.*****" Build the larger context of meaning that scholarly provides. Expand your understanding by broadening out the various perspectives that you find in these resources.

B. Supplementary Scholarly Investigations

A number of newer, sometimes experimental, forms of biblical exegesis have arisen in the last several generations of biblical scholarship. Some may be more relevant to your passage and emerging convictions about its meaning than others. It is important to have a basic understanding of what they can offer the student of the Bible, and what new meanings they can uncover. Important new areas of research include post-modern criticism, feminist criticism, canonical, ideological, reader-response, and social-scientific criticism. Explore these methods as you have the time and interest.

C. Contribution to YOUR Theology

From the first day of your study of the Bible, you begin the process of building a theology. By going through the process outlined here, you nurture and support an increasingly deeper level of understanding of what the Bible means. Now you can begin to ask: *****What has changed in your theology as a result of reading and studying this passage? Or, conversely, what perspectives that you brought to the study of your pericope have even greater conviction for you now?

D. Contemporary Meaning

In order to complete the theological task, it is crucial to relate the basic ideas that your exegetical study has uncovered that are relevant to the contemporary world. In preaching, this final step lies very much at the heart of the matter. Figuratively, you hold the *****"Bible in one hand, and the newspaper in the other.*****" Putting these two realities together creates the *****"spark*****" of religious enthusiasm and prophetic proclamation. If all goes well, all of the dry scholarship that has preceded your work until now turns to meaningful, existential insight. If you are a church leader, you are now ready to write your sermon or lesson plan.

8. Transformation

A. Bio-Cultural Transformations in the Text

What realities of the bio-cultural world are acknowledged in the text and how does the text transform them into *****vehicles for spiritual truth***** How is the natural world understood? Do you find reference to the body, or any of the primary energy of the body, such as reproduction and/or death? If so, what is their potential for manifesting a deeper spiritual maturity? How does the text challenge the reader to *****go beyond***** the body, or material world by showing limitations or opening up new, imaginative possibilities? How is the human psyche conceptualized; i.e., what are rational and emotional aspects of the actions of the characters found in the text? Beyond that, what are the implied limitations and potentialities of the human mind in general do you see embodied in the text? How do you see individuals in the text stamped by culture? Do individuals have integrity outside the reach of culture? If so, describe the inherent tension at play between *****individual and society***** exhibited in the text.

B. Transformation into Deep Reality

How does the text speak to readers through the *****eyes of faith?***** To what realities does the text point that are only accessible through faith and personal commitment that is only accessible through free choice of the will? Does the text invite us or challenge us to *****convert***** to a deeper level of commitment and heightened spiritual consciousness that is rooted in spiritual reality rather than our world? If so, how does it describe the divine, or spiritual world? How is this reality reflected in our everyday lives? How is one changed as a result of reading and comprehending this deeper level of reality? Does the text change our view of others, those outside the faith, as well as those within the faith? Are we challenged to behave toward them differently? If so, how would you describe the new moral and ethical teachings that the text encourages?

C. Global Transformation: Comparative Religion

Locate the text within the larger Judaic, Christian, Islamic culture context. What are similarities and differences with regard to primary teachings of each of these traditions as you presently understand them. How would a Jew or Muslim understand the text? What aspects of it might a person from one of these traditions agree or disagree with? Is this disagreement important or crucial? Or, is it *****negotiable***** or *****accidental*****? How would a fundamentalist or literal interpreter from any one of these traditions understand the text? Finally, locate the teachings of the text within the larger context of world religions, including Eastern religions, Native American, New Age, Wicca, and/or other traditions that you choose. Again, look for points of disagreement and agreement. Give special attention throughout all aspects of this comparison to the broader issue of feminine wisdom that lies embedded in various ways throughout the world*****s religions. How might the awareness of this knowledge transform how we understand the text? Think of the text as *****liberated***** from the control of religious institutions and authorities.

D. Real Transformation, not Transformational Talk

In light of earlier steps, analyze aspects of contemporary life that parallel biological, cultural and/or spiritual realities reflected in the text. Does the text *****demand***** that one or more of these realities be transformed into a new vision of life that more perfectly reflects the sovereignty of God and the spiritual maturity that accompanies it? Further, does the text teach ways that this might be accomplished? If so, develop a suggestive plan of action that embodies these principles. As part of *****transformational discipline***** each week in your ministry identify one aspect of the life of the congregation you serve, or the larger cultural reality in which the congregation is embedded, to which you make a *****change commitment.***** This *****change commitment***** need not be large scale and may focus only on one person, event, or daily reality. The key point is to do something each week . Start a new journal in which you record the nature of your weekly *****change commitment***** and how successful you were in executing it.