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BL503 > 10. Psalms pt. 2 > Flashcards

10. Psalms pt. 2 Flashcards

1
Q

What was the predominate interpretive methodology for interpreting the Psalm during the Patristic and Mediaeval church (100-1500 AD)

A
  1. Allegorical/Christological: “Him first, Him last, Him midst and without end.” (Augustine)
  2. Fourfold Interpretation
  3. Memorization: Large proportion of time spent in reciting Psalms
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2
Q

What was the predominate interpretive methodology for interpreting the Psalm during the Reformation (1500-1600 AD)

A
  1. Christological
  2. Grammatico-historical
  3. Rejected fourfold sense of scholastics
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3
Q

What was the predominate interpretive methodology for interpreting the Psalm: Traditional Protestant Approach (zenith 1800-1900 AD)

A
  1. Historical according to superscriptions (hence interpreted in the light of David and Solomon).
  2. Historical according to conjectured situation where there is no superscription.
  3. Christological according to New Testament
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4
Q

What was the predominate interpretive methodology for interpreting the Psalm: Literary Analytical Approach

A
  1. Disregard superscriptions.
  2. Employ philological and theological criteria to date psalms (Israel’s religion progressed from outward to inward, personal).
  3. Conclusion: Psalms are post-exilic and many of them reflect the political and ecclesiastical struggles of the Maccabean era.
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5
Q

What was the predominate interpretive methodology for interpreting the Psalm: Form Critical Approach

A
  1. Gattungen: group psalms according to commonalities
  2. Sitz-im-Leben: common setting in life.
  3. Conclusion: Five principal types of Psalms plus several minor types.
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6
Q

What was the predominate interpretive methodology for interpreting the Psalm: Cult-Functional Approach

A
  1. 1 Accepts literary forms as discovered by form critical procedures.
  2. 2 Insists on cultic interpretation.
  3. 3 Lays emphasis less upon form than upon function.
  4. 4 Sacral kingship.
  5. 5 Many psalms (circa 44) belong to annual Enthronement Festival”
  6. 6 Actualization: Effected annually. Not magic; past and future become a present reality.
  7. 7 History of tradition: later democratized by the temple priests for the use of individual laymen.
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7
Q

What was the predominate interpretive methodology for interpreting the Psalm: Myth and Ritual Approach

A
  1. 1 Accepts literary forms.
  2. 2 Accepts royal ideology.
  3. 3 Reconstructs a New Year Festival much closer to the Babylonian akitu festival.
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8
Q

What was the predominate interpretive methodology for interpreting the Psalm: Canonical Process Approach

A
  1. 1 Accepts form critical types.
  2. 2 Accepts royal ideology.
  3. 3 Recognizes “reinterpretation” with the development of canonical literature.
  4. 4 Find its fulfillment’s in Christ
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9
Q

Who was a representative for the Form Critical Approach

A

C. F. Barth, Craigie, Eissfeldt, Gunkel, von Rad, Westermann,

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10
Q

For the form critical approach what are the commonalities they grouped the Psalms according to?

A
  1. setting
  2. treasure of ideas, moods, words
  3. motifs and other literary forms
  4. trace the historical development of each literary type
    without regard to superscription
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11
Q

For the form critical approach what are the commonalities they grouped the Psalms according to?

A
  1. setting
  2. treasure of ideas, moods, words
  3. motifs and other literary forms
  4. trace the historical development of each literary type
    without regard to superscription
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12
Q

Who was a representative for the Form Critical Approach

A

C. F. Barth, Craigie, Eissfeldt, Gunkel, von Rad, Westermann,

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13
Q

For the form critical approach what are the Five principal types of Psalms?

A

1) Individual laments (50 psalms)
2) Communal laments (15 psalms)
3) Thanksgiving (of community or individual — 15 psalms)
4) Hymns of Praise (circa 20 psalms)
5) Royal psalms (10 psalms)

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14
Q

Who was a representative for the Cult-Functional Approach

A

Sigmund Mowinckel, John Eaton, et al., Weiser (although covenant festival), Kraus (election of David and Zion).

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15
Q

Who was a representative for the Myth and Ritual Approach

A

S. H. Hooke, Engnell, Guthrie, A. R. Johnson, Oesterley, Ringgren, Widengren, John Eaton

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16
Q

Who was a representative for the Canonical Process Approach

A

B. S. Childs, R. E. Clements, B. K. Waltke

17
Q

Evaluation for the Traditional Protestant Approach (zenith 1800-1900 AD)

A
  1. 1 Superscriptions of 14 psalms giving historical notice are of value.
  2. 2 Conjectures are frequently not convincing.
  3. 3 Christological — faithful to the New Testament, but the number of Messianic Psalms is undecided (the 15 cited in the New Testament, or many more?).
18
Q

Evaluation for the Literary Analytical Approach

A
  1. 1 Literary criteria proved faulty. Texts from the ancient Near East now prove that psalms belong to the pre-exilic (monarchic) era.
  2. 2 Theological criteria proved faulty. Cannot fit Old Testament literature into a Procrustean bed along the lines of the supposed evolution of religion.
19
Q

Evaluation for the Form Critical Approach

A

3.1 Valuable to force us to think about function of the psalms in the Temple.
3.2 The three principal types are sustained by I Chron. 16:4.
3.3 Valuable for literary analysis and philological study of psalms.
3.4 See cultic approach for criticism of “history of tradition” (as in 2.3.2).
3.5 Mostly devoid of christological interpretation and spiritual perspicacity.
3.6 Analysis done in part on content and not on form. The “royal psalm” is an illegitimate type — based on subject, not on form. The royal subject
occurs in all types.

20
Q

According to the Cult-Functional Approach what are Components of festival?

A
  1. Yahweh’s fight against cosmic chaos.
  2. Victorious Yahweh ascends Mt. Zion.
  3. Yahweh acclaimed king.
  4. Yahweh confirms Davidic covenant.
  5. Yahweh fixes fate of coming year
21
Q

Evaluation for the Cult-Functional Approach

A
  1. 1 Emphasis on cultic setting is sound. Ps. 26:6-7, 42:4, 68:25-27.
  2. 2 Emphasis on royal ideology is sound.
  3. 3 Enthronement Festival? Not proven. See Kidner, p. 13f.
  4. 4 Democratization? Against corporate mentality and Messianic expectation.
22
Q

According to the Cult-Functional Approach that emphasizes royal ideology; What makes it sound?

A
  1. 2.1 The heading “Of David” (i.e. the king), stands over 73 psalms; the heading “Of Solomon,” over 2 psalms.
  2. 2.2 Temple music as a whole took its rise from the king (I Chron. 15-16, 2 Chron. 29, Isaiah 38).
  3. 2.3 Throughout the ancient Near East the king took responsibility for worship. In Mesopotamia, the lament psalms were royal.
  4. 2.4 The Psalmist’s enemies are frequently nations (cf. Ps. 18:17; 20, 21, 28, 61, 63, 89, 144).
  5. 2.5 Explains the fluid shift between “I” and “we” in the Psalm (cf. Pss. 44, 60, 66, 75, 102 etc. along with the vivid reality of an individual.
  6. 2.6 Throughout the ‘psalms of the individual’ there occur motifs or expressions which are specifically appropriate for a king.
  7. 2.7 Provides a firm historical basis for New Testament interpretation.
23
Q

According to Myth and Ritual Approach, what are the components of ritual?

A

1) Death and resurrection: king represents the annual death and resurrection of the deity corresponding to the cycle of nature.
2) Creation: king, representing God, recites the story of God’s victory over the forces of chaos.
3) Ritual combat: cries of distress of the psalmist-king, along with tension with enemies, are liturgical accompaniments for a
dramatic sham fight.
4) Sacred Marriage: king, as representative of the deity entered into a dramatic nuptial union with the representative of a female divinity to insure the fertility of the land.
5) Triumphal procession: king leads triumphal procession to the temple to symbolize the annual enthronement of deity in his proper home.

24
Q

Evaluation for the Myth and Ritual Approach

A
  1. 1 Radically divorces psalms from Mosaic and prophetic literature.
  2. 2 This cannot have been the understanding of the psalms in the canonical literature.
  3. 3 Finds its starting point in pagan religions rather than in Israel’s historical faith.

BL503 (14 decks)

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