Materializing German Old Testament Exegesis: The Social Historical Method in the Work of Willy Schottroff (1931–1997)

2020 ◽  
pp. 1-19
Author(s):  
Susanne Scholz

The progressive German-speaking scholarship produced by Old Testament exegete Willy Schottroff (1931–1997) is often neglected in historical reviews of biblical studies. Schottroff adhered to a marginalized intellectual tradition in German Protestant late twentieth-century Hebrew Bible scholarship that preserved and nurtured exegetical integrity and theological ethics in resistance to imperial intellectual and political ambitions and practices. This essay traces Schottroff’s exegetical efforts to read the Hebrew Bible with a method, called social historical criticism, not much known outside German-speaking contexts. Three sections depict Schottroff as standing in this liberationist-materialist view of historical criticism. A first section surveys my personal encounter with Schottroff’s work in the West German Post-Holocaust, Post Civil-Rights, and Peace Movement era of the late 1980s. A second section connects Schottroff’s reliance on social historical criticism to Gerhard von Rad’s insistence of historical criticism during the Nazi and Post-Holocaust German era. A third section analyzes the materialist German Hebrew Bible exegesis as it appears in the work of Willy Schottroff. A conclusion reflects on the politics of biblical historiography in German Post-Holocaust Old Testament exegesis.

2020 ◽  
pp. 543-559
Author(s):  
Nenad Bozovic

The main subject of this research are doctoral studies of Bishop Irinej Ciric in Vienna at the Faculty for Philosophy (department for oriental studies and semitic phylology) from 1906 to 1908, as a contribution to the history of formation of the Serbian Old Testament biblical studies. Having in mind that the course of the highest academic education of one of the most renowned Serbian biblical scholars has not been a subject of the inquiry, this paper will analyze the documents from the Archive and the Library of Vienna University which present curriculum of subjects, notes on the rigorous exams at the and of the promotion and review of his doctoral dissertation. Special attention is dedicated to the analysis of content and to the literary-historical criticism as the main methodological framework of his dissertation. The paper will present some of his most influential teachers as well as the broader historical and academic context of studying in the capital of the Austro-Hungarian Empire at the beginning of the 20th century. The aim of this research is to give insight into the implementation and transmission of academic patterns acquired in Vienna into the developing the Serbian Old Testament studies and further impact on its formation.


Author(s):  
Samuel Greengus

Biblical laws are found mainly in the Pentateuch (i.e., the first five books of the Hebrew Bible). The laws are linked to the figure of Moses, who is depicted as having received them directly from God in order to transmit them to the people of Israel during the years in the Wilderness after being released from slavery in Egypt. Biblical laws are thus presented as being of divine origin. Their authority was further bolstered by a tradition that they were included in covenants (i.e., formal agreements made between God and the people as recorded in the books of Exodus and Deuteronomy). Similar claims of divine origin were not made for other ancient Near Eastern laws; their authority flowed from kings, who issued the laws, although these kings might also be seen as having been placed on their thrones through the favor of the gods. The biblical law collections are unlike other ancient Near Eastern “codes” in that they include sacral laws (i.e., governing cult, worship, and ritual, as well as secular laws: namely, governing civil, and criminal behaviors). This mingling of sacral and secular categories is the likely reason both for the many terms used to denote the laws, as well as for the unexpected number of formulations in which they are presented. The formulations used in biblical law can be classified as “casuistic” or “non-casuistic.” They are not equally distributed in the books of the Pentateuch nor are they equally used with secular and sacral laws. While there are similarities in content between secular laws found in the Hebrew Bible and laws found in the ancient Near Eastern law “codes,” the latter do not exhibit a comparable variety in the numbers of law terms and formulations. The Hebrew Bible tended to “blur” the differences between the law terms and their formulations, ultimately to the point of subsuming them all under the law term torah (“teaching”) to describe the totality of the divinely given laws in the Pentateuch. Biblical studies in general and Pentateuchal studies in particular are challenged by the fact that manuscripts contemporary with the events described have not survived the ravages the time. Scholars must therefore rely on looking for “clues” within the texts themselves (e.g., the laws cited by the prophets, the reform of Josiah, the teaching of torah by Ezra, and evidence for customs and customary laws found in books of the Hebrew Bible outside of the Pentateuch).


Author(s):  
Jurie Le Roux

The awareness of the historical nature of our human existence had a profound influence on Old Testament scholarship. The historical nature of the Hebrew Bible was also realised and historical criticism was the result, but in the 20th century there was resistance against this method. This article is an attempt to emphasise the importance of historical understanding as a means of reliving the experiences of others in the present. To illustrate this we focus on the work of Eckart Otto and his exposition of the golden calf narrative in Deuteronomy 9:9–21; 10:1–5*. The importance of his work for us lies in his blending of synchrony and diachrony in the study of the book of Deuteronomy.


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