By William John Lyons
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Additional info for Canon and Exegesis: Canonical Praxis and the Sodom Narrative (JSOT Supplement)
This is Eichrodt's attempt to preserve 'Gabler's legacy', freeing the Bible from dogmatic control (1992: 32). An important part of Eichrodt's recasting of Old Testament Theology was his recognition of the problem of the selection of 'material' in historical study. ' He continues, 'work in logic and methodology, in any event, has been unable to establish one' (1992: 34). He also notes the related question of how the historian's perception of the purpose of the material affects its construal, and argues that this is principally defined by the historian's own presuppositions.
Raisanen is particularly striking, his book Beyond New Testament Theology (1989) being essentially a call for a return to Wrede's project (cf. Barr 1999: 530-40). 21 The particular tenet of modernism that created the impasse—its objectivism, expressed in its insistence upon the foundational nature of historical criticism—is being questioned and increasingly rejected. The recognition of the role of interpretation in the attainment of human knowledge has given rise to a rather different perspective on the distinction between the objective 'meant' and the subjective 'means' so important to Jowett, Wrede and Stendahl (cf.
Also Murphy's 'original' and 'exciting', 1980: 40). Most were not fully convinced either way. H. Gazelles, for example, called Childs's proposal 'a profound and—in my opinion—very successful renewed approach', while suggesting that the loss of interest in the theologies of J, D, E and P would mean that its results would be 'rather obvious', rather than 'fruitful and secure' (1980: 29). But one comment that was consistently made was that the approach was incomplete as it stood; to be complete it must include the New Testament as well as the Old, a point which Childs had already realized (1984: xvi).