Sounds real modest doesn't it? A real generous orthodoxy, right?īut does it not charge God with speaking obscurely and ambiguously? As early church father Cyrrhus wrote, 'Let no one therefore, and especially among the pupils of piety, be so bold against the divine Spirit as to charge his words with obscurity.'. Our interpretation of Scripture, therefore, must never be closed to correction or revision." All interpretations of Scripture need to be tentatively final. Here Bailey starts by suggesting that "OUR UNDERSTANDING OF SCRIPTURE must always be open to refinement. Please allow me to make one more summary for you here.Įither you fall on that stone- or it will fall on you. And please do not hesitate to rock me with your comments.īailey concludes this final chapter by saying, "To summarize this great parable is nearly impossible". I hope that my gripes have been helpful for you. I thank you for putting up with my gripes. Try taking those stones literally.īut these are just sour grapes, dear readers. 17&18) of a stone falling on those that reject THE CHIEF CORNER stone/Himself. Yet, the allegorical interpretation is confirmed- with Jesus subsequent elaboration (v. He merely defends his own literal interpretation- of grapes!
He won't defend the translations (there are no variant textual readings). "Such speculation is unnecessary when you consider the potential defilement of the grapes", claims Bailey (420). And to attain gain, they threw him out of the vineyard/Jerusalem and killed/crucified Him.īailey rejects the speculation that Luke may have added the "threw him out of the vineyard" part to accommodate prophecy- because 'it fails to take the parable literal enough'. Rather, this parable (Luke 20:9-16) ought to be treated allegorically. Even less enlightening is Bailey's literal interpretation of this parable. A recognition that further dissembles the long-standing and compromising 'documentary hypothesis' of Julius Wellhausen.īut the recognition of this device or structure adds little to my understanding of these parables.
A literary device used for mnemonic purposes.Ī device recognized and brought to prominence quite recently by Gordon Wenham. He was trying way too hard to isolate the texts- to illustrate the chiastic structure of these parables. But they did indeed cry out- figuratively speaking.īailey is a little more contextual here. The stones didn't cry out literally in this text- like the pic suggests. The SCRC also houses the records of some important organizations, including the American Institute of Sacred Literature and the Divinity School's New Testament Club.OK, OK. Goodspeed document the careers of these important biblical scholars. Price, Ernest DeWitt Burton, and Edgar J. Archival collections such as the papers of William Rainey Harper, Ira M. Thanks to a generous grant from the Institute of Museum and Library Services, most of the manuscripts in this collection have been digitized. Most notable among the manuscript collections is the Edgar J. The SCRC houses the American Bible Union Collection and the Maurice T.
In addition, a rich array of rare books, manuscripts, and archival sources for research and teaching in biblical studies is available in the Hanna Holborn Gray Special Collections Research Center (SCRC). Today, the library's collection in biblical studies includes thousands of print books and journals, as well as numerous electronic resources. Throughout the years, the collection was strengthened to support the teaching and scholarship of many other noted biblical scholars who taught at the University. Thus, from its beginnings the Library's collections have included a focus on biblical scholarship. William Rainey Harper, the first president of the University, was a distinguished scholar of the Hebrew Bible. The field of biblical studies has been an integral part of the University of Chicago since its founding in 1892.
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