medieval-religion: Scholarly discussions of medieval religion and culture
Dear Kerry,
I really don't see your problem.
People between the 1st c. CE and - let's say - 17th c. CE usually thought this way, under different presuppositions than we do today. When THEY did exegesis, they did it along the line Bill suggested. (My posting was in this vein, too.) THEY certainly did see these and similar connections. WE, as historians, are establishing, reconstructing and - hopefully charitably - helping to understand THEIR views for colleagues and non-specialists.
So what's the the trivial methodological failure in reporting a historically valid exegesis? (Historically valid = held by, applied by certain groups along the history of Xtianity, according to the best of our available sources)
In my view it would be a gross mistake to expect THEM in an earlier period to see texts WE (or some of us) do, or, conversely, to reproach them for not having applied our principles of exegesis. We do have to develop, as historians, a certain sensitivity for other types of exegesis than those in vogue today (also ephemeral, by pure induction).
What's more, even if I did not have this passage (1Peter 3:18 sq) in mind, I think Bill is right (and I'm grateful for calling my attention to it)! The entering of the phylakee (cf. the synonymous desmooteerion of the Republic!!!) is a clear indication that it could serve as the scriptural basis for the Harrowing of Hell (breaking the gates of the prison of death and saving the saints born before Christ) theologeme.
Best,
George
G. Gereby
associate professor
Ancient and Mediaeval Philosophy Department, Eötvös Loránd University Budapest
recurrent associate professor
Medieval Studies Dept.
Central European University
Budapest V.
Nador u. 9.
H-1051 Hungary
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>>> [log in to unmask] 04/06/05 10:15 PM >>>
medieval-religion: Scholarly discussions of medieval religion and culture
c'mon Bill. How do you get this from that? Certainly not by exegesis. There
are so many missing details to the account in First Peter that its meaning
could be construed several ways--the medieval myth is just one possible way of
understanding First Peter. What is of significance here, in my opinion, is
that this is an illustration of the sort of scriptural text--vague and obscure
like the Melkizedek one--which gives rise to extra Biblical myths. Then again
isn't there is a fundamental difference between catholic and protestant
perspectives on extra biblical material?
--V. Kerry Inman
Quoting Bill East <[log in to unmask]>:
> medieval-religion: Scholarly discussions of medieval religion and culture
>
>
>
> "Ms Brenda M. Cook" <[log in to unmask]> wrote:
> Apart
> from the "Gospel" of Nicodemus this is the earliest known exposition of this
> myth which tells of the triumphal descent into Hell of Christ immediately
> following the Crucifixion, to release the souls of the righteous from Adam
> to John the Baptist, who had died before the Atonement was achieved.
>
>
> Respondeo:
>
> Not forgetting of course 1 Peter 3:19 ff.: "In the body he was put to death,
> in the spirit he was raised to life, and in the the spirit, he went to preach
> to the spirits in prison... And because he is their judge too, the dead had
> to be told the Good News as well, so that though, in their life on earth,
> they had been through the judgement that comes to all humanity, they might
> come to God's life in the spirit."
>
> Bill.
>
>
>
>
>
>
>
>
> Send instant messages to your online friends http://uk.messenger.yahoo.com
>
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