By Ward Blanton
Displacing Christian Origins lines the present severe engagement of Agamben, Derrida, and Žižek, between others, again into 19th- and early-twentieth-century philosophers of early Christianity. by way of evaluating those the most important moments within the sleek historical past of philosophy with exemplars of contemporary biblical scholarship—David Friedrich Strauss, Adolf Deissmann, and Albert Schweitzer—Blanton deals a brand new means for serious idea to construe the connection among the trendy earlier and the biblical traditions to which we appear to be drawn as soon as again.
An cutting edge contribution to the highbrow background of biblical exegesis, Displacing Christian Origins will advertise trained and fruitful debate among faith and philosophy.
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Additional info for Displacing Christian origins : philosophy, secularity, and the New Testament
With these working assumptions in mind, the present study intervenes at various crucial points along the way in the history of this disciplinary formation by rethinking some of the interactions between scholars of early Christian religion and their philosophical contemporaries. The Path of Displacing Christian Origins The reconﬁguration of cultural memory presented here operates primarily through a rethinking of New Testament historiography in relation to Continental philosophical thought and the mediated, modern communicative practices within which these disciplines worked.
Again, it is a basic assumption that part of the current disciplinary deadlock—in which the extremes of conservatism and radical theory meet in a zone of indifference—is the result of a narrowing of what New Testament historiography thinks itself to be, a narrowing that goes hand in hand with a lack of serious reﬂection on the history of the discipline. As yet another indication of this strange contemporary moment, we might consider the shared tendency of the historical critics and the cultural studies gurus in the ﬁeld to describe New Testament studies as a discipline in which there are “traditional” historians on the one hand and a series of “other” types of approaches (from the “literary” and the “theological” to the poststructural, feminist, queer, and so on) on the other.
Strauss was, for example, a biblical scholar whose work was intended to produce secularizing effects, and biblical scholarship that was explicit about such orientations was not often produced in the early nineteenth-century German academy. It is no surprise that Strauss’s efforts to use the interpretation of the New Testament against ecclesiastical interests created almost immediately such an uproar that he lost his university post—and this in those fragile days of [ 25 ] chapter one an early academic career.