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The Critical Meaning of the Bible, by Raymond Edward Brown
PDF Download The Critical Meaning of the Bible, by Raymond Edward Brown
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Significant essays from this well-known biblical scholar.
- Sales Rank: #602229 in Books
- Published on: 1981-11-01
- Original language: English
- Number of items: 1
- Dimensions: 8.00" h x .44" w x 5.35" l, .41 pounds
- Binding: Paperback
- 160 pages
Most helpful customer reviews
25 of 32 people found the following review helpful.
A Contemporary Catholic View of the Bible
By Steve Jackson
Raymond Brown (1928-1998) was probably the best-known Catholic biblical scholar in the U.S. He was controversial because his views on the Bible were center to left, yet nonetheless his books earned the imprimatur of the Catholic Church and he even was appointed a member of the Pontifical Biblical Commission. While Fr. Brown appeared to support most of the Church's teaching, it's hard to imagine that his "critical" approach ever did much to increase the faith of Catholics.
THE CRITICAL MEANING OF THE BIBLE (1981) is a collection of essays and addresses Brown gave from 1976-1981. They discuss various questions concerning the inspiration of scripture, the history of Catholic biblical interpretation, the authorship of the NT documents, the priesthood and ecumenical relations.
Brown was a clear writer and, like many of his works, this book may be read by novices and more advanced readers. What is perhaps most annoying is Brown's constant attempt to place himself in the center and "disrespect" anyone who was to the right. Like many "centrists," Brown always seemed to get more worked up over conservatives (whom he often called "ultraconservative") than liberals. Someone like Bultmann (whom Brown casually describes as "left-of-center") is never held up to the ridicule of conservatives who "naively" believe in the historicity of the NT accounts of Jesus' life and publish their articles in "propogandistic" journals.
8 of 9 people found the following review helpful.
Critical Meaning of the Bible
By Tim
There is a reason why Ray Brown was considered the foremost Catholic Theologian of our time. There is very little the man does not know about the Bible, biblical archaeology, biblical history, biblical criticism etc. etc. Not only is he fully aware of what other scholars think about individual topics, he generally cites them in the footnotes and discloses whether he agrees or disagrees with their assessment.In general, this makes reading Ray Brown difficult. I would say that "most" of his books are written for scholarly enterprises and if one hasn't acquired a PhD in theology, the time spent is just that, difficult....so many references, so many clarifying paragraphs....which makes for an absolute canvassing of any given topic and his thoroughness leaves nothing to be desired. He is a scholar's scholar. This book is like that, small in number of pages but absolute clarity is given to the topic of "what the Bible means" when read with a critical eye. While any reading of the Bible yields positive results, Ray Brown states categorically that to read the Bible uncritically is to miss the full beauty of the script and the theological message crafted so exquisitely. A "fundamental" understanding of Scripture is far less than what a critical reading yields.
4 of 4 people found the following review helpful.
A Curious Peek Behind the Curtain
By J. Pizzuto
Raymond Brown has quickly become one of my favorite scholars of biblical criticism. From a footnote in another author's book I was introduced to his masterful Johannine study, The Community of the Beloved Disciple, which lent so much depth to my understanding of the fourth gospel. From there I read The Churches the Apostles Left Behind and parts of Brown's tome, An Introduction to the New Testament. Brown's clear language and ability to construct a narrative is admirable. In his work he allows the conclusions of critical investigation to shine through unimpeded by confessional biases; and yet his identity as a fellow Christian lends a warmth and energy to his work, and his respect for the texts and true concern for their meaning is clear. This work, The Critical Meaning of the Bible, was referenced in The Churches the Apostles Left Behind. I was excited to read this, since I thought it would shed light on Brown's approach to bridging the tension between faith and criticism, and help me to put a finger on how Brown was able to become such a magnetic writer in this field.
Brown has adapted this book from several lectures he made in several venues. As such, this sometimes has the vibe of being a collection of essays rather than a unified work. The first two chapters (pgs. 1-44) are the most pertinent to the subject one would expect to find covered here. In those chapters, Brown lays the groundwork for perceiving biblical texts as being "human-conditioned" and "time-conditioned" while still remaining the word of God, and he makes the distinction between what the bible means (confessionally, today) as opposed to what it meant during its several phases of composition. And as to those words, does God provide them to the biblical writer as revelation, or does he inspire the writer, who then uses his own understanding and the idioms of his day? (Brown opts for the latter. In a way similar to how God appropriated humanity in Christ, so has He appropriated the limitations of man’s means to communicate.) If limited in their inspiration, the texts cannot be inerrant, at least not in the way most would interpret that term. He takes an a posteriori approach to inerrancy; biblical truth is not rigidly to be found in individual verses, books, or biblical authors--each contributes to the whole of biblical truth, which considers these aspects in balance with one another.
It's worth noting that Brown's use of the word "literal" with respect to the interpretation of the bible carries a different (perhaps opposite) meaning than how Protestants would use the term. For Protestants, "literal" implies a fundamentalist reading. For Brown, "literal" simply means biblical critical, or what criticism would imply the text meant when it was written. Also, Brown has used the term “theologian” to refer to biblical critical scholars working within the Catholic Church.
Unfortunately, there is much about this book that let me down. Brown is a Catholic; I am not. This should not be an obstacle; the Christian faith should unite across denominations, and Brown himself is very ecumenical, here and in his other works. The problem is that this work seems addressed to Catholics specifically. It is mired in dogmatic references and the 20th Century history of the Catholic Church with respect to biblical criticism. This is interesting at times. For example, I wasn't aware that the Church has swung in favor of a pro-critical supplementation of Catholic faith after being vehemently anti-critical in the first decades of the century, nor was I aware of the effect of Vatican II on Catholic theologians. At other points, though, Brown is bogged down in trying to legitimate his own position by insisting that the Church has not explicitly ruled out certain understandings of doctrine vis-a-vis biblical criticism. As a reader, this comes off as terribly hairsplitting.
More worrisome is the way that Brown self-identifies as a “centrist.” He rightly disparages the liberal churches on the left, but he also contends with the so-called “ultraconservatives” to his right in the Church. Insofar as they would scoff at the deepening understanding of scripture provided by biblical criticism and his work, Brown’s contempt for them would be understandable. But his depiction of these ultraconservatives seems to define Brown as being left of center himself. In Chapter 5, extending an olive branch to them he claims that, doctrinally, “centrists” and “ultraconservatives” are not so far apart, and that they can perhaps coexist. Here Brown parses the term “doctrine,” using the creation account in Genesis as an example. Brown would seem to reduce all of the primeval history to “God was behind creation, creation was good, and humans are responsible for their own sinfulness.” This gist alone constitutes doctrine for him, doctrine that must be adhered to; the details do not command the same adherence. Brown is at least consistent in applying his understanding of inspiration to the author(s) of Genesis, arguing that God related only the broad strokes of creation to the author, who then invented the narrative based solely on his own time-conditioned, Near Eastern view of the world. On the other hand, Brown is being reckless in reducing such a large and foundational part of the bible to mere allegory in one broad stroke. I think Brown is out of his element in weighing in on the creation-evolution debate. Although he would argue that these two are not mutually exclusive, and that the Church has incorporated other secular developments similar to evolution into its thinking in the past, Father Brown is better suited to grappling with textual criticism, not making forays into the impact of biological science. His decision to face the subject head-on has hurt his stock somewhat, in my estimation.
This book, however, is still worth a look, if for the first two chapters alone.
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