By James E. Brenneman
During this new research, James Brenneman confronts the problem of conflicting canons with complete strength, incorporating insights won from either literary and biblical disciplines at the query of canon. He starts with an illuminating journey via modern literary concept from Hans Robert Jauss to Stanley Fish, and present discussions in theology concerning the canon. He is going directly to a attention of precise and fake prophesy, with an in depth exam of the 3 it appears conflicting models of the outdated testomony "swords into plowshares" prophesy, as present in Isaiah 2:2-4,5; Joel 4:9-12 (Eng. 3:9-12); and Micah 4:1-5. Suggesting that the dynamics controlling the method for negotiating among contradictory readings of prophetic texts are almost like these at paintings in adjudicating among canons in clash, Brenneman concludes through pointing the best way in the direction of an integrative method applicable to the query of canon and authority in a "post-modern" pluralistic context.
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Extra info for Canons in Conflict: Negotiating Texts in True and False Prophecy
Thus, comparative midrash extended the reach of tradition historians into the postcanonical literature. 44 Modern literary theory has also made its contribution to the discussion Contradiction and Intertextuality 23 of midrash and intertextuality as process. "47 The Bible is a severely gapped and dialogical text waiting to befilledin by its readers. The role of midrash is the role of every reader—to fill in diose gaps. As we have seen, filling in the gaps is a never-ending process. Canonical process thus began before the formal closure of the canon and continues right up to the present hour.
It is not, and I do. I'm suggesting, rather, that both Jauss and Sanders are at cross-purposes with their expressed intentions. By reintroducing an objectivist understanding of the text as a means of providing necessary restraints on various reconstructed receptions along the hermeneutical route, both Jauss and Sanders seem to be at odds with their fundamental hermeneutical positions. Sanders had argued, after all, "that the true Sitz-im-Leben today of the Bible is in the believing communities—heirs to the first shapers of this literature—whatever die provenance .
However, these self-correcting systems are vulnerable to the common belief of Sanders and Jauss diat the textual and generic clues provided by the texts themselves, at least in dieory, establish the "transsubjective" or "monotheizing" horizons of understanding. This is not to say that proceeding in this way is uncommon or that I do not largely agree with the metacategories of either. It is not, and I do. I'm suggesting, rather, that both Jauss and Sanders are at cross-purposes with their expressed intentions.