Wednesday, 11 August 2021

The Journal of Inductive Biblical Studies 8, 1 (2021)

The latest issue of the Journal of Inductive Biblical Studies is now available online, with the below articles and their abstracts (where available). Individual essays are available from here, and the journal is available in its entirety as a pdf here.

David R. Bauer

From the Editors

Suzanne Nicholson

The Two Spotlights of Inductive Bible Study and Narrative Criticism

Narrative criticism and inductive Bible study share many key features, such as intensive investigation of textual details, recognition of the importance of viewing a book as a whole, and specific techniques for analyzing passages. Biblical narratives do not simply describe the events in the lives of Israelite kings, prophets, or Jesus and the early church. Rather, these highly crafted narratives lead the reader to theological conclusions through creative plot structures, characterizations, point of view, and other tools. Theological truth springs from literary art. When IBS intentionally includes narrative criticism as part of its analysis of biblical narrative, a deeper understanding of the text will emerge. This paper will focus on examples from the Gospels and Acts, with a more detailed look at Acts 15.

Wilbert Webster White

The Resurrection Body “According to the Scriptures,” Chapter Four

Wilbert Webster White

The Resurrection Body “According to the Scriptures,” Chapter Five

Dorothy Jean Weaver

On Serving and Sitting: A Curious, Upside-Down Story about Discipleship (Luke 10:38–42)

This sermon presents the biblical text of Luke 10:38–42 and offers a “traditional” interpretation of this text. This “traditional” interpretation hinges (1) on Jesus’ rebuke of Martha (10:41) and (2) on Jesus’ commendation of Mary (10:42). Such an interpretation, however, leaves the almost unavoidable impression that Jesus is ungrateful for Martha’s efforts in doing the “women’s work” and cooking a meal for a large crowd of people. The sermon then deconstructs this “traditional” interpretation as it re-examines the text of Luke 10:38–42, paying special attention to the broader Lukan usage of the key vocabulary here, namely “serve” (diakoneo): 10:40a/b) with regard to Martha and “listen/hear” (akouo: 10:39) with regard to Mary. This reexamination leads to the paired conclusions that (1) Mary the contemplative will be called to active response to her “listening/hearing” (cf. Luke 6:46–49; 8:19–21; 11:27–28), while (2) Martha the activist – whose “service” reflects nothing less than the “service” of Jesus himself (22:25–27; cf. 12:37) – is even now called to “listening/hearing” as the foundation for her life of activism (cf. Luke 10:42).

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