By James E. Brenneman
During this new research, James Brenneman confronts the problem of conflicting canons with complete strength, incorporating insights received from either literary and biblical disciplines at the query of canon. He starts with an illuminating journey via modern literary idea from Hans Robert Jauss to Stanley Fish, and present discussions in theology concerning the canon. He is going directly to a attention of real and fake prophesy, with a close exam of the 3 it seems that conflicting models of the outdated testomony "swords into plowshares" prophesy, as present in Isaiah 2:2-4,5; Joel 4:9-12 (Eng. 3:9-12); and Micah 4:1-5. Suggesting that the dynamics controlling the method for negotiating among contradictory readings of prophetic texts are similar to these at paintings in adjudicating among canons in clash, Brenneman concludes by means of pointing the way in which in the direction of an integrative process acceptable to the query of canon and authority in a "post-modern" pluralistic context.
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28 One additional cue to my interest in Saussure must first be articulated. Heidegger ("language as the house of Being35) and Wittgenstein (forms of life and language games) served as two great masters in the study of language, knowledge, and reality. Their contributions focused largely on diachronic analyses of language as language used historically. Saussure introduced a synchronic analysis of language that articulated a theory of language as system. Further, he formed the metatextual horizon (canon as paradigm) against which the poststructuralists, especially Derrida (under Heidegger's influence), challenge him by radicalizing his contributions.
However, remnants of the old paradigm are heard in the ongoing appeals to inherent textual restraint proffered by biblical and literary theorists who odierwise accept the new reality. In the domain of literary criticism, no theorist better exemplifies this dilemma tiian Wolfgang Iser. In appreciating his contributions, decisions of hermeneutic importance will surface and require definitive response as to where the locus of restraint for determining canonical authority truly lies—with die text or with the community or between the two.
Girard concluded from his reading of literature that social order depends upon a system of differences. These differences are constrained via myth (literature) and ritual (the sacrificial system) and other forms of social cohesion. Graphically, the cohesion originated in a primal lynch mob, what has been termed the mimetic scapegoat mechanism. '5 The crisis was resolved through a communally sanctioned and ever more sacralized scapegoat mechanism bridging the divide between protohuman and human cultures.