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What Is Postmodern Biblical Criticism? (Guides to Biblical Scholarship New Testament) Paperback – May 15, 1995
| A. K. M. Adam (Author) Find all the books, read about the author, and more. See search results for this author |
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Postmodernism is not simply one perspective but a basketful of related critical assumptions. A.K. M Adam prepares readers for wrestling with deconstruction, ideological criticism, postmodern feminism, "transgressive" postmodernism, and other postmodern approaches to biblical interpretation. He offers plain-language explanations and illustrative examples and shows how students might undertake their own postmodern biblical interpretation.
- Print length82 pages
- LanguageEnglish
- PublisherFortress Press
- Publication dateMay 15, 1995
- Dimensions5.5 x 0.2 x 8.5 inches
- ISBN-100800628799
- ISBN-13978-0800628796
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About the Author
A. K. M. Adam is Assistant Professor of New Testament, Princeton Theological Seminary.
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Product details
- Publisher : Fortress Press (May 15, 1995)
- Language : English
- Paperback : 82 pages
- ISBN-10 : 0800628799
- ISBN-13 : 978-0800628796
- Item Weight : 5.5 ounces
- Dimensions : 5.5 x 0.2 x 8.5 inches
- Best Sellers Rank: #2,310,167 in Books (See Top 100 in Books)
- #2,768 in Christian Bible Exegesis & Hermeneutics
- #4,301 in Religion & Philosophy (Books)
- #15,633 in Literary Criticism & Theory
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About the author

A K M Adam is Tutor in New Testament at the University of Oxford, based at St Stephen's House, tutoring also for Oriel College. Most recently Lecturer in New Testament at the University of Glasgow, he is a theologian, author, priest, technologist and blogger. Previous academic posts include appointments as Professor of New Testament at Seabury-Western Theological Seminary, Visiting Prof. of New Testament at Duke University Divinity School, Assistant Prof. of New Testament at Princeton Theological Seminary, and Assistant Professor of Religious Studies at Eckerd College; he has served at the Cathedral Church of St Mary in Glasgow, Scotland; St Luke's Church, Evanston IL; Trinity Church, Princeton; St James Church, Tampa; and Christ Church, New Haven, and has assisted in numerous other parishes and ministries. He is a writer, speaker, and provocateur who simultaneously engages the worlds of theology and technology on topics including biblical theology and ethics, postmodern philosophy, hermeneutics, education, and the semiotics of meaning and truth.
He has given invited presentations on technology at Digital Identity World, the Freedom To Connect conference, Ars Electronica Festival, and the Society for Scholarly Publishing.
He supports Duke University's basketball team, Bowdoin College hockey, the Baltimore Orioles, and the Boston Celtics, but is studiously non-partisan when it comes to the Rangers and Celtic.
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AKMA, aka A.K.M. Adam, is Associate Professor of New Testament at Seabury-Western Theological Seminary. He has too many letters after his name, writes prolifically, blogs beautifully and is a cofounder of the aptly named "Disseminary."
He's also a postmodern kind of guy--but please don't hold that against him.
In the institutional-evangelical-churchy world, "postmodern" isn't exactly a term of endearment. Depending upon one's level of conservatism and awareness, "postmodern" could mean anything from the utter decline of Western civilization to one of the most exciting times for Christians to be alive. I lean to the latter interpretation, and so does AKMA.
The truth is, however, that when you hear the word "postmodern" bandied about in church circles, it's likely no one really knows what they mean. Even postmodern scholars don't know exactly what it means--if they'll even dignify the use of the word. But there are some broad movements that fall into the generally-accepted "postmodern" camp--and herein begins the book review.
AKMA did the world a tremendous favor when he wrote "What is Postmodern Biblical Criticism?" Note that I said "the world," not just "Christians." For despite its title, WPBC is an astoundingly clear introduction to postmodern thought in general.
Writing with his characteristic wit and thoughtfulness, AKMA explores and explains such initially terrifying concepts as antifoundationalism, deconstruction and bricolage. These topics promise heavy going, so don't expect this to be "The Reader's Digest Guide to Postmodernism." AKMA's writing is beautifully challenging. It demands your attention as it must, yet often at the end of a lengthy sentence or paragraph you find yourself smiling at how well everything came together. (Watch carefully for wordplay!) And when you pay attention, you discover that, lo and behold, you are beginning to understand what postmodernism is all about.
What about the "Biblical" part of the title? Yes, it's there, woven neatly into the text and providing examples of key points. But this isn't a Bible study or "purpose-driven" guide to making Scripture relevant to post-Christian society. Make no mistake.
I experienced WPBC as something like a good tramp through Ireland in the company of AKMA--one of those journeys of good company, good talk and good ale at the end of the day that you'll long remember. I was stretched, refreshed and improved. There's not much more you can ask for from a book.
He wrote in the Preface to this 1995 book, “Much of postmodern philosophy involves learning to think in ways we are not used to thinking…. The real barrier to understanding and coming to terms with postmodern theory is not so much the complexities of the theories … as their unfamiliarity. Students who are unfamiliar with the conventions of the historical-critical methods that are ‘normal’ in academic interpretation often find historical criticism incomprehensible… but historical criticism and postmodern interpretive practices are much less unnerving once one has simply gotten used to them.” (Pg. xi-xii)
In the first chapter, he notes, “the assumptions we modern biblical interpreters make are not eternal truths, but are habits that we have gotten into after an earlier long period in which we had different habits. The impetus toward a postmodern approach to philosophy, to art and literature, to life in general---including biblical interpretation---comes when critics begin to see some of these habits as unnecessary, and others as downright bad.” (Pg. 5)
He points out, “the moderns have typically presupposed that the specific attributes of their intellectual tradition---a reliance on science and scientific method, and the transcendental authority of reason---were immune from the sort of demystifying that they applied to every other pattern of thought. Postmodern thinkers, however, have applied the demystification with which science and reason examined the world to science and reason themselves. Their investigations suggest that science and reason… are inevitably subject to ‘subjective’ biases in countless ways. In fact, we may confidently suppose that whenever people sit down to establish a single theoretical system that would have a privileged relation to the Truth, they will contaminate the purity of their theory with decisions we can attribute to personal interests, unscientific interests, unresolved psychological determinations, or any of dozens of impure, nonuniversal motivations.” (Pg. 15)
He suggests, “Modernity will not be vanquished, it will not be done away with, but postmodern critics can invite their audiences to consider whether modern or postmodern ways of reading are more fitting for their lives… If we try a conquest… of modernity, then modernity will always win; the notion of progress, which sees ideas in conflict and assumes that the stronger idea defeats the weaker, is fundamentally modern, so that if modernity’s antagonists try go eliminate it, they become that which they have tried to destroy. If, on the other hand, postmoderns simply get used to the persistence of modernity, their resignation… opens an opportunity for them to live and think in nonmodern ways within the continuing cultural dominion of modernity.” (Pg. 21-22)
He explains, “When deconstruction moves into the discourse of biblical criticism, it displaces many of the cardinal characteristics of institutionally legitimated interpretation. First, it underlines the antifoundationalism that we have already described; there can be no absolute reference point by which we orient our interpretations: not the text, the author, the meaning, the real, historical event, nor any other self-identical authoritative presence. Second, it implies that when an author tries to composed a text that overcomes the limitations we have bene discussing, she will inevitably fail; there will always be traces of the exclusions and the distinctions that do not make a difference, which a careful reader can locate and use to undermine the rhetorical power of the supposedly authoritative text… Third, deconstruction shatters totalities by deconstructing the ‘identity,’ the shadowy presence, which they claim to represent. Fourth… deconstruction grants interpreters permission to interact with texts in ways that we are not at all accustomed to; deconstruction suggests to us that there are no unnatural acts of textual intercourse.” (Pg. 31-32)
He summarizes, “postmodern detotalizing left us in a world with no PURE discourses; readers who take their cue from this point defy the very notion of discursive purity. These transgressive interpretive practices disregard the modern disciplinary rules and hermeneutical conventions to draw on resources that lie outside the boundaries of modern disciplined scholarship… These interpreters aim not so much to illuminate the text as to strike a strange fire from the familiar lines of the Bible. In a sense, then, transgressive interpretations are the positive face of deconstruction… Postmodern readers … deliberately flout the discursive rules that have separated various theoretical domains in order to produce disruptive interpretive effects.” (Pg. 61)
In the concluding chapter, he states, “perhaps the greatest preparation for undertaking this different path to biblical interpretation comes when readers begin to practice ‘thinking the opposite,’ considering critical possibilities the common wisdom proscribes or conceals… resistant readers draw on what they have learned in other academic disciplines and, especially, outside ‘disciplined’ learning altogether… Postmodern biblical criticism engages the reader and the Bible not on the terms that any privileged institution (the academy, the synagogue, the church, or the state) sets, but on the terms that interest particular readers and their audiences.” (Pg. 74-75)
This book will be of keen interest to those studying contemporary “post-critical” approaches to biblical interpretation.
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