Story as History—History as Story: The Gospel Tradition in by Samuel Byrskog
By Samuel Byrskog
Gteborg collage (Sweden) affiliate Professor of latest testomony and Hermeneutics Samuel Byrskog employs versions from the interdisciplinary box of oral heritage and insights from cultural anthropology with a view to clarify how oral debts usually interacted with written texts in early Christianity.
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Additional resources for Story as History—History as Story: The Gospel Tradition in the Context of Ancient Oral History
Lat. texere, "to weave") of signification or meaning and meaning effects, which communicate differently according to the different angles from which one approaches the text. The words of a text work in a complex way to convey meaning and meaning effects, because they are created as one relates them to other meanings, which is possible only partially. Socio-rhetorical criticism employs five different angles to explore multiple textures within texts: inner texture, intertexture, social and cultural texture, ideo50 Luz, Das Evangelium nach Matthäus, III, p.
58 Vansina, Oral Tradtion, p. 13. 59 It is thus surprising that even Lord, one of the pioneers on issues of orality and literacy, refers to the English translation of Vansina's first book as the "classic work on oral history" ("The Gospels as Oral Traditional Literature", p. 33 η. 1). 60 Cobet thus, in his study of Herodotus, proceeds on the following assumption: "Oral tradition findet der Forscher als formbewußte Erzählungen in schriftlosen Gesellschaften vor, oral history betreibt er mit Interviews in schriftgeprägten Gesellschaften, um eine sprachlose Tradition, individuelle Erinnerung, erst an den Tag zu bringen und um das Abstraktionsniveau der Literalität zu durchdringen mit der Absicht, an die Modi historische geprägter kultureller Orientierung einzelner wie breiterer Schichten zu gelangen" ("Herodot und mündliche Überlieferung", p.
Jack Goody's and Ian Watt's functional theory of dynamic homeostasis is exaggerated as a general dogma of the relationship between society and tradition, Thompson argues by reference to Jan Vansina, because social changes do often leave older variations and archaisms intact and suppressed items usually leave traces. 52 The story, one might say, is not merely a 47 Thompson, The Voice of the Past, p. 139. LaCapra, History & Criticism. ", pp. 289-299). Are we to locate the oral history approach within this "liminal zone"?