(no subject)
Jul. 25th, 2005 11:15 amEvery now and then, I happen to read a book at the precise moment in my ongoing inquiry that it does me the most benefit. Such is the case with Schuessler Fiorenza's Jesus and the Politics of Interpretation. This is the book I needed to read at this moment.
A politics and ethics of meaning requires that any presentation of Jesus, scientific or otherwise, must own that it is a "reconstruction".... It must do so in order to open up its historical models or reconstructive patterns to public reflection and critical inquiry. (p. 59)
A rhetorical-political model of historical reconstructive memory understands its methodological approach as different from either liberal or neo-orthodox Jesus research in the following points:
1. It does not place Jesus the great individual charismatic leader at the center of attention, nor does it understand language and text either as window to the world or as reflective of reality. Instead it conceives of them as rhetorical-constructive. It does not take sources... as "data" but understands them as perspectival interpretations and retellings. ...
2. Historical-Jesus reconstructions can claim only probability and possibility but not normativity and plausibility. Jesus scholars must reason out why their own reconstructive proposals are more adequate to the sources and more probable than alternative scholarly discourses. However, they may not adopt the criterion of plausibility because what is considered plausible depends on what is considered "common sense," which in kyriarchal societies is always shaped by relations of domination. ... (pp. 78-79)
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