Dave, this touches on a question I've wondered about for some time. Precisely wherein lies the value of abstracting the Greek tradition from our understanding of the Gospel? The problem is deeply layered, of course. There is three-way relationship between OT, NT, and the philosophical traditions of which the NT authors had some inkling. Then the accrued layers of meaning associated with the formation of the canon, the formation of the creeds--all in distinctly Greco-Roman social, political, and educational situations.
My first reaction to hearing about "specifically Jewish" exegesis of the OT is "Great! Now we get at what it REALLY means!" Then I remember that much of "what it Really Means" comes from 19th-c philological suppositions that still fill biblical studies conferences [cf. Alvin Plantinga's reflections on these assumptions, in a keynote he delivered at one of these affairs]. So I grow ambivalent. What do you think?
Hey Rich,
I'd love to see Alvin Plantinga's reflections - can you send me a link?
What's the value? It's a good question. I share your concerns about 19th century modernist assumptions. We all have our presuppositions, and this reaction against Greek thought is as much a bias as any other hermeneutic.
There is value is the sense that Aristotle's "unmoved mover" has far too long influenced our idea of God. The God of the scriptures is deeply moved, passionate, changing even (though unchanging in his covenant commitments). He can repent, and be grieved. It is all about relationship.
We have for too long written some of these ideas about God out of our way of relating to him.
That said, there is value to the Greek thought as well. In particular, Gen 1-11 introduces us to God as the one who is other than creation. He goes on to make a relationship with Israel, but that is always grounded in the assumption that that relationship does not define him.
There is no one answer to your question. I think there are other ways in which it is valuable to focus on Jewish identity and self-understanding. At the same time I don't think we should write off the creeds and Augustine and all thereafter as completely missing the point. But maybe I'm just circling the issue here without really getting to the heart of it.
Dave
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