The Agora opens...

I wish I could open this with a vivid illustration of a Greek agora (marketplace), but...

Instead I open with discussion about hermeneutics, and give an argument for the relevance and importance of ancient culture in interpreting ancient texts. And some resources. :) So let me briefly draw out my philosophy of hermeneutics in a nutshell. I can't say that every contributor or reader agrees (or even knows what 'hermeneutics' means), but we can discuss that as time continues.

So, here's a set of propositions to capture my hermeneutics:

1. Every word, thought, or deed has its own context.
2. Its context involves (but is not limited to) historical, social, cultural, and personal context. Literary context applies to literature.
3. The meaning of anything is what the author intended it to be.
4. The purpose of exegesis, or studying a text, is to find the intended meaning of the author.
5. Therefore, when attempting to understand a given text (or thought, or deed), one must set the object firmly into its own context.

Now then, let's get some scholars in here. From John Pilch,

More than any other Roman document that has hitherto appeared, this one pays repeated, explicit attention to the need for learning and understanding the ancient, Middle Eastern culture, or the "socio-cultural world" (I. B. 3., p. 50) in which the Bible originated. It recognizes that this ancient culture presents "not a few difficulties" for interpreters (Papal Address, § 15, p. 19) who must respect the "historical, cultural context" of literary genres (Papal Address, § 8, p. 13).

Within the context of actualization (American social scientists prefer to speak of appropriation; pastoral ministers speak of pastoral application) of the text, all are advised to recognize that translation from one language (Hebrew or Aramaic) to another (Greek; and all three to English!) "necessarily involves a change of cultural context; concepts are not identical and symbols have a different meaning, for they come up against other traditions of thought and other ways of life" (IV. B., p. 118).

The reason why concepts and symbols have different meanings in different cultures is that meaning derives from comes from social system. To interpret the Bible respectfully requires a solid knowledge of the Mediterranean social system in which it originated. This is especially important, therefore, for those who read the Bible in English translation with hardly an awareness that every translation is an interpretation. Often the English language concept bears little or no relationship to the Hebrew, Aramaic or Greek concept it translates. A new kind of dictionary is needed to make such an adequate cross-cultural translation (see Pilch and Malina).

In its conclusion (p. 128), the document fittingly insists that

The eternal Word became incarnate at a precise period of history, within a clearly defined cultural and social environment. Anyone who desires to understand the Word of God should humbly seek it out there where it has made itself visible and accept to this end the necessary help of human knowledge (author's comment: or as the document elsewhere proposes, the human sciences such as sociology, cultural anthropology, etc.).

Many who use cultural anthropology to interpret the Bible rely particularly upon its sub-discipline, Mediterranean anthropology. Fully appreciating differences that exist between modern and ancient times and even between individual countries in those ages, scholars believe insights from this discipline are extremely helpful in imagining in a disciplined and testable way the cultural and social environment in which Jesus lived. Any interpretation that ignores such insights distorts the scripture like a funhouse mirror.

I happen to be slightly amused by funhouse mirrors (and other optical illusions), but with a collection of documents with the potential importance as the Torah and prophets (and writings), synoptic gospels and Paul of Tarsus' pastoral letters (and so on), one should not approach these writings with carelessness. In case anyone is curious, I also apply this to other documents of potentially tremendous importance, such as the Koran. Since I have not studied the Koran, you will never hear me say anything about it.

Therefore, I propose as a purpose of the Agora, to post material relating to the ANE, and attempt to discuss, so far as we can, its differences with our own lives, and how it affects our interpretation of the bible.