Ted Grimsrud | Eastern Mennonite University (original) (raw)
Papers by Ted Grimsrud
Biblical Theology Bulletin, Nov 1, 2007
186 he concentrates on the last. For Luz, the Son of Man was an enigmatic expression whose meanin... more 186 he concentrates on the last. For Luz, the Son of Man was an enigmatic expression whose meaning is determined by reading the whole Matthean story. Son of Man seen narratively is therefore a Christological bridge between Judean “apocalyptic” Messianic conceptions and the later twonatures Christology. Luz’s section on “Ecclesiology” focuses on the Matthean image of the disciples as “transparent” for the Matthean community. Despite their “little faith,” they understand (contrast Mark’s disciples)—but only after they receive Jesus’ special instructions. To Jesus’ heavenly and earthly authority (Christology; the indicative) corresponds sharing in his authority and obedience to his commands (discipleship; the imperative). The focus is on the whole community; there is no distinction between leaders and followers. Peter typifies every Christian (Augustine) and Jesus is the one true teacher (23:8). Correspondingly, the charismatics who founded the community were not a group totally distinct from settled Christians. Life at home was to resemble life on the road. The constitutive norm, Christ-like suffering, was for all believers. Matthew’s ethics, says Luz, highlights the love commandment and the Decalogue. To be sure, the whole law must be protected against antinomianism (5:17–20). However, Jesus’ authority leads to interpretative antitheses (5:21–48). Matthew is not fundamentally different from Paul; yet, conceptually he is “pre-Pauline,” especially in his view of sin and grace. Luz offers a narrative treatment of the miracles in Matthew 8–9. His main point is that they are “transparent” for the overall plot, as well as Matthew’s present: Immanuel, “God with us.” The section on Matthew and Israel again stresses plot, but it also takes up conflict theory (Coser) in relation to sect (Weber; Overman). The Israelite leaders’ increasing hostility toward Jesus leads to God’s removal of the kingdom from Israel and giving it to a fruit-producing ethnos (21:43), which Luz interprets to be the Gentiles. In this sectarian conflict, the Matthean church has already left the synagogue. Matthew has gone beyond Jesus in his condemnation of Israel. The last, hermeneutical section of the book develops many general reflections, interpretations of the Church Fathers (often illustrating Catholic vis-à-vis Protestant exegesis), literal meaning and sensus plenior, interpreting the Bible in a pluralistic society, canonical exegesis, reception history, and the like. From the perspective of this reviewer, the weakest parts of the book deal with social-scientific issues. Luz is not a social-scientific critic, however, and in any case some of these articles pre-date more mature social-scientific criticism. Scholars will no doubt quibble about some exegetical details, as well as his Lutheran hermeneutical orientation. Nevertheless, Luz serves up the best of historical and theological delicacies; they are presented in a good, readable translation, and serious students of Matthew will not want to miss tasting them. Dennis C. Duling Canisius College Buffalo, NY 14208
Modern Theology, Apr 1, 2009
Mennonite Life, Mar 17, 2014
Mennonite Quarterly Review, 2006
Abstract: Spiritual descendents of the Anabaptists face the challenge of articulating their peace... more Abstract: Spiritual descendents of the Anabaptists face the challenge of articulating their peace convictions in ways that clearly witness to the message of Jesus given the widespread identification of Christian faith with popular support for violent social policies in the United States. In meeting this challenge, present-day Anabaptists will find insight and inspiration from engaging their sixteenth-century forebears. Such an engagement will be served by actively merging the horizons of the present with that of the first Anabaptists. A key set of insights will be found in considering the original Anabaptists' willingness to be in conflict with the powers-that-be for the sake of expressing their faith. ********** In contemporary American culture, religious labels have become increasingly imprecise. Our dominant religion remains Christianity, but what does "Christian" mean? Until very recently, many observers of America have spoken of moving into a post-Christian era. H...
Abstract: John Howard Yoder's epistemology offers a creative alternative to foundationalism a... more Abstract: John Howard Yoder's epistemology offers a creative alternative to foundationalism and to relativism. Yoder provides an understanding of truth that affirms that truth is a meaningful category, but that does not operate in the realm of intellectually coercive absolutes. The key to Yoder's approach to knowledge and truth is to be found in his pacifism. Yoder based his pacifism on an affirmation of truth that is utterly non-coercive. Yoder's approach provides a basis not only for the continuation of pacifism as a core Christian value, but also for a viable postmodern epistemology that is nonrelativist and nonfoundationalist. ********** For John Howard Yoder, pacifism (1) was unequivocally true. But what would this statement have meant for Yoder: "Pacifism is unequivocally true"? What would have been Yoder's basis for making such a claim? And how did this "truth" work for him? Reflecting on these questions is a useful way to consider even big...
Mennonite Quarterly Review, 2004
In discerning how best to fulfill their role as citizens of the United States, present-day Americ... more In discerning how best to fulfill their role as citizens of the United States, present-day American Anabaptists should take seriously sixteenth-century Anabaptism, which provides a model for courageous, uninhibited engagement with the wider culture. They would also benefit from recognizing the existence of two Americas, one characterized by participatory democracy, the second by imperial domination. Antipathy toward the latter should not lead Anabaptists to self-limitations in their involvement in the former.
The Bloomsbury Handbook to Studying Christians, 2020
Biblical Theology Bulletin, Dec 22, 2007
Http Dx Doi Org 10 1300 J076v35n03_14, Oct 12, 2008
Mennonite Quarterly Review, Jul 1, 2006
Mennonite Quarterly Review, Jul 1, 2004
I wrote this essay partly to try out a new typology concerning Christian attitudes toward war and... more I wrote this essay partly to try out a new typology concerning Christian attitudes toward war and partly to challenge the view popular even among pacifists that World War II was a "just war."
Brethren Life & Thought, 2010
Conrad Grebel Review, 2010
Biblical Theology Bulletin, Nov 1, 2007
186 he concentrates on the last. For Luz, the Son of Man was an enigmatic expression whose meanin... more 186 he concentrates on the last. For Luz, the Son of Man was an enigmatic expression whose meaning is determined by reading the whole Matthean story. Son of Man seen narratively is therefore a Christological bridge between Judean “apocalyptic” Messianic conceptions and the later twonatures Christology. Luz’s section on “Ecclesiology” focuses on the Matthean image of the disciples as “transparent” for the Matthean community. Despite their “little faith,” they understand (contrast Mark’s disciples)—but only after they receive Jesus’ special instructions. To Jesus’ heavenly and earthly authority (Christology; the indicative) corresponds sharing in his authority and obedience to his commands (discipleship; the imperative). The focus is on the whole community; there is no distinction between leaders and followers. Peter typifies every Christian (Augustine) and Jesus is the one true teacher (23:8). Correspondingly, the charismatics who founded the community were not a group totally distinct from settled Christians. Life at home was to resemble life on the road. The constitutive norm, Christ-like suffering, was for all believers. Matthew’s ethics, says Luz, highlights the love commandment and the Decalogue. To be sure, the whole law must be protected against antinomianism (5:17–20). However, Jesus’ authority leads to interpretative antitheses (5:21–48). Matthew is not fundamentally different from Paul; yet, conceptually he is “pre-Pauline,” especially in his view of sin and grace. Luz offers a narrative treatment of the miracles in Matthew 8–9. His main point is that they are “transparent” for the overall plot, as well as Matthew’s present: Immanuel, “God with us.” The section on Matthew and Israel again stresses plot, but it also takes up conflict theory (Coser) in relation to sect (Weber; Overman). The Israelite leaders’ increasing hostility toward Jesus leads to God’s removal of the kingdom from Israel and giving it to a fruit-producing ethnos (21:43), which Luz interprets to be the Gentiles. In this sectarian conflict, the Matthean church has already left the synagogue. Matthew has gone beyond Jesus in his condemnation of Israel. The last, hermeneutical section of the book develops many general reflections, interpretations of the Church Fathers (often illustrating Catholic vis-à-vis Protestant exegesis), literal meaning and sensus plenior, interpreting the Bible in a pluralistic society, canonical exegesis, reception history, and the like. From the perspective of this reviewer, the weakest parts of the book deal with social-scientific issues. Luz is not a social-scientific critic, however, and in any case some of these articles pre-date more mature social-scientific criticism. Scholars will no doubt quibble about some exegetical details, as well as his Lutheran hermeneutical orientation. Nevertheless, Luz serves up the best of historical and theological delicacies; they are presented in a good, readable translation, and serious students of Matthew will not want to miss tasting them. Dennis C. Duling Canisius College Buffalo, NY 14208
Modern Theology, Apr 1, 2009
Mennonite Life, Mar 17, 2014
Mennonite Quarterly Review, 2006
Abstract: Spiritual descendents of the Anabaptists face the challenge of articulating their peace... more Abstract: Spiritual descendents of the Anabaptists face the challenge of articulating their peace convictions in ways that clearly witness to the message of Jesus given the widespread identification of Christian faith with popular support for violent social policies in the United States. In meeting this challenge, present-day Anabaptists will find insight and inspiration from engaging their sixteenth-century forebears. Such an engagement will be served by actively merging the horizons of the present with that of the first Anabaptists. A key set of insights will be found in considering the original Anabaptists' willingness to be in conflict with the powers-that-be for the sake of expressing their faith. ********** In contemporary American culture, religious labels have become increasingly imprecise. Our dominant religion remains Christianity, but what does "Christian" mean? Until very recently, many observers of America have spoken of moving into a post-Christian era. H...
Abstract: John Howard Yoder's epistemology offers a creative alternative to foundationalism a... more Abstract: John Howard Yoder's epistemology offers a creative alternative to foundationalism and to relativism. Yoder provides an understanding of truth that affirms that truth is a meaningful category, but that does not operate in the realm of intellectually coercive absolutes. The key to Yoder's approach to knowledge and truth is to be found in his pacifism. Yoder based his pacifism on an affirmation of truth that is utterly non-coercive. Yoder's approach provides a basis not only for the continuation of pacifism as a core Christian value, but also for a viable postmodern epistemology that is nonrelativist and nonfoundationalist. ********** For John Howard Yoder, pacifism (1) was unequivocally true. But what would this statement have meant for Yoder: "Pacifism is unequivocally true"? What would have been Yoder's basis for making such a claim? And how did this "truth" work for him? Reflecting on these questions is a useful way to consider even big...
Mennonite Quarterly Review, 2004
In discerning how best to fulfill their role as citizens of the United States, present-day Americ... more In discerning how best to fulfill their role as citizens of the United States, present-day American Anabaptists should take seriously sixteenth-century Anabaptism, which provides a model for courageous, uninhibited engagement with the wider culture. They would also benefit from recognizing the existence of two Americas, one characterized by participatory democracy, the second by imperial domination. Antipathy toward the latter should not lead Anabaptists to self-limitations in their involvement in the former.
The Bloomsbury Handbook to Studying Christians, 2020
Biblical Theology Bulletin, Dec 22, 2007
Http Dx Doi Org 10 1300 J076v35n03_14, Oct 12, 2008
Mennonite Quarterly Review, Jul 1, 2006
Mennonite Quarterly Review, Jul 1, 2004
I wrote this essay partly to try out a new typology concerning Christian attitudes toward war and... more I wrote this essay partly to try out a new typology concerning Christian attitudes toward war and partly to challenge the view popular even among pacifists that World War II was a "just war."
Brethren Life & Thought, 2010
Conrad Grebel Review, 2010