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• W293652796 abstract "Studies in Biblical Literature 26. New York: Peter Lang, 2001. 207 pp. $54.95. As revision of her doctoral dissertation at Princeton Theological Seminary, this book displays usual limitations of that genre. Though bit trendy in nature, book reflects significant personal journey into larger field of literary criticism. It is serious attempt to move beyond methodology of form criticism, which has dominated study of Psalms for some time. Tanner explores Psalms in relation to other within Bible as whole, in light of current discussions of intertextuality in secular literature. Tanner anchors her study in post-structuralist literary theory of Julia Kristeva, who focuses on text as a mosaic of quotations, which absorb and transform other texts. She does not limit herself to Kristeva's system of literary criticism, however. Rather she places Kristeva's work within larger context, which includes writing of Harold Bloom, Roland Barthes, Michael Riffaterre, Jonathan Culler, and Gerard Genette. Though this methodological decision provides occasion for writing of book, it brings problems of its own. Kristeva's definition of text as a zone of marks and intervals whose decentered inscription puts into practice polyvalence that cannot be reduced to unity (p. 6) is so abstract as to be useless in this particular study. Moreover, concept of bricolage does not add much that is not already conveyed in more familiar terminology concerning themes or motifs presented as a mix of materials (p. 53). The Psalms are not product of primitive writer who lacks tools conceptualized and procured specifically for his project, as term bricoleur suggests. The Psalms are carefully contrived numerical and musical compositions of highly sophisticated nature. The appearance of what Tanner describes as a disorganized tangle of disassociated (p. 54) says more about sorry state of affairs on part of modern interpreters of this body of literature than it does about literature itself. The study consists of discussion of Psalms as whole (chapter 2), which is followed by four exegetical studies: Psalm 90 (chapter 3); Yahweh-Malak Psalms (47, 93, and 95-99) (chapter 4); Psalm 112 in relation to Proverbs 31:10-31 (chapter 5); and Psalm 88 in relation to Judges 19 (chapter 6). The last two chapters present welcome contribution of feminine investigation to study of Psalms. In her discussion of Psalms as whole, Tanner makes her case for intertextual study of Psalms. In first place, the metaphorical imagery makes text open to multiple interpretations by (p. 50). In particular, it is useful to set poems here side-by-side with narratives either in Bible or in life of ancient or modern (p. 52). As Tanner observes, superscriptions of approximately 77 percent of Psalms invite reader to explore such relationship, in spite of fact that these comments were apparently added by hand of later editor. A second type of intertextuality within biblical text is use of Psalms within New Testament. Here Psalm 22 provides particularly useful example in relation to passion narrative in Gospel of Mark. In like manner, Psalms 8 and 110 are explored in relation to 1 Cor 15:12-34 and Eph 1:2-23. Tanner carries discussion still further in terms of Paul's use of Psalm 19 and catena of quotations from Psalms in Romans 3:10-18. Although Tanner criticizes those who make connections in random readings of texts in their attempts to explore intertextual process (p. 72), she does not avoid that problem altogether in her own study of specific psalms she has selected. Tanner's study of Psalm 90 is strongest chapter in her book. Starting with poem by Walt Whitman, she demonstrates dual understanding of poem with and also without an historical referent. …" @default.
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• W293652796 date "2004-04-01" @default.
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• W293652796 title "The Book of Psalms through the Lens of Intertextuality, by Beth LaNeel Tanner" @default.
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