By Frances M. Young
This booklet demanding situations traditional bills of early Christian exegesis of the Bible by way of putting its interpretation within the context of the Greco-Roman international. Professor younger describes how the Jewish scriptures have been taken over, additional to and reinterpreted as a part of the method of forming the identification of the hot Christian "race" with its unique tradition. younger emphasizes the significance of how schooling used to be according to literature within the Roman Empire, and demonstrates how the tools and assumptions then taken without any consideration formed Christian exegesis of scripture.
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41 The insistence of Theodore of Mopsuestia on a single skopos for individual whole texts such as a Psalm would appear exceptional also, if this view were to be sustained. But clearly the discussion is standard in the fourth and fifth centuries: cf. Alexander Kerrigan, St Cyril of Alexandria. htm (1 of 2) [4/15/2007 10:54:03 AM] Document Page 26 edged a unity of intent but saw it as underlying the variety of scripture, the One Word of God under the many words. The point is perhaps not exactly that of the Neoplatonists.
An addition to the many factors in the formation of creeds explored by J. N. D. Kelly17 must be the need to provide the 'hypothesis' which gave sense and meaning to the collection of scrolls or notebooks from which the community read aloud in its gatherings. Kelly's insistence that a linear evolution from one-clause to two-clause or three-clause forms of confession cannot be traced is an important observation: for each of the three forms provided important ways of access to the texts. The one-clause form gave Jesus Christ and the story of his life, death and resurrection primacy over the books which nevertheless testified to him; the two15 Cat.
NPNF, 2nd series, vol. IV, p. 372. '29 So he suggests that the 'proverb' in question is to be understood not as referring to the generation of the Word, but rather as relating to renewal, and so as referring not to the essence but to the manhood of the Word. The next tactic is to consider the syntax. ' Neither speaks of an absolute becoming or creation, but of one relative to 'us' or to 'his works'. Here Athanasius notes that whereas ektisen in V. 22 is modified by an expression of purpose, 'for his works', the use of genna(i) * in V.