D
djeter
Guest
The capacity of the Bible to suggest ever deeper interpretation is sometimes referred to as its carrying a “sensus plenior.” In Biblical exegesis, the phrase “sensus plenior” is used to describe the “deeper meaning intended by God” but not intended by the human author. The phrase originates from the Latin, and means “fuller sense,” the plenary sense in the mind of its divine author.
The theological basis of such a claim lies in the fact that the Bible has to serve as our guide in the life of faith right until the parousia. Thus we have to believe that God has placed in Scripture a fullness of meaning, which will help and satisfy people very different from ourselves in the future just as it has helped and satisfied people very different from ourselves in the past. Scripture transforms us by turning us toward our ultimate future, our salvation.
The plethora of meanings to be derived from Scripture illustrate this divine gift and presenting Dr. Girard’s reading of scripture is meant to fulfill that observation. I am not suggesting that it is the *sine qua non *of exegesis nor do I feel the interpretations of Dr. Girard’s theories blot out others (as was suggested yesterday by some) but simply are one of many possibilities.
I love Dr. Girard’s interpretations for their intelligence and depth and hope they resonate with you for the same reasons. The post today concerns how the Gospels present the foundational murder of Abel.
*I will open my mouth in parables,
I will utter what has been hidden
since the foundation of the world.
(Matthew 13:35)
*
The truth of the scapegoat as presented in the theories of Dr. Girard is written for all to see in the text of the Gospels. In the Gospels of Matthew and Luke, there is a group of texts that used to be entitled the “Curses against the Scribes and Pharisees.” This title is no longer employed because of the embarrassment the reading of these texts usually provokes. In the literal sense, of course, such a title is perfectly valid. But it does tend to restrict unduly the vast implications of the way in which Jesus accuses his audience of Pharisees.
Obviously Jesus is directing his accusations at the Pharisees, but a careful examination reveals that he is using the them as an intermediary for something very much larger, and indeed something of absolutely universal significance is at stake. This is what Dr. Girard’s theories help us to uncover.
But this is always the case with the Gospels. Every reading that restricts itself to particulars – however legitimate it may seem on the historical level – is nonetheless a betrayal of the overall significance.
The gospel revelation of the founding murder here:
payingattentiontothesky.com/2010/02/17/the-gospel-revelation-of-the-founding-murder/
dj
The theological basis of such a claim lies in the fact that the Bible has to serve as our guide in the life of faith right until the parousia. Thus we have to believe that God has placed in Scripture a fullness of meaning, which will help and satisfy people very different from ourselves in the future just as it has helped and satisfied people very different from ourselves in the past. Scripture transforms us by turning us toward our ultimate future, our salvation.
The plethora of meanings to be derived from Scripture illustrate this divine gift and presenting Dr. Girard’s reading of scripture is meant to fulfill that observation. I am not suggesting that it is the *sine qua non *of exegesis nor do I feel the interpretations of Dr. Girard’s theories blot out others (as was suggested yesterday by some) but simply are one of many possibilities.
I love Dr. Girard’s interpretations for their intelligence and depth and hope they resonate with you for the same reasons. The post today concerns how the Gospels present the foundational murder of Abel.
*I will open my mouth in parables,
I will utter what has been hidden
since the foundation of the world.
(Matthew 13:35)
*
The truth of the scapegoat as presented in the theories of Dr. Girard is written for all to see in the text of the Gospels. In the Gospels of Matthew and Luke, there is a group of texts that used to be entitled the “Curses against the Scribes and Pharisees.” This title is no longer employed because of the embarrassment the reading of these texts usually provokes. In the literal sense, of course, such a title is perfectly valid. But it does tend to restrict unduly the vast implications of the way in which Jesus accuses his audience of Pharisees.
Obviously Jesus is directing his accusations at the Pharisees, but a careful examination reveals that he is using the them as an intermediary for something very much larger, and indeed something of absolutely universal significance is at stake. This is what Dr. Girard’s theories help us to uncover.
But this is always the case with the Gospels. Every reading that restricts itself to particulars – however legitimate it may seem on the historical level – is nonetheless a betrayal of the overall significance.
The gospel revelation of the founding murder here:
payingattentiontothesky.com/2010/02/17/the-gospel-revelation-of-the-founding-murder/
dj
