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• Foundations for Sociorhetorical Exploration: A Rhetoric of Religious Antiquity Reader ed. by Vernon K. Robbins, Robert H. von Thaden Jr. and Bart B. Bruehler
• Daniel Nii Aboagye Aryeh

The editors, Vernon K. Robbins, Robert H. von Thaden Jr. and Bart B. Bruehler, begin the volume with a glossary of technical terms and phrases associated with sociorhetorical interpretation (SRI). It serves as an orientation for scholars who are new in the field of SRI and a reminder to scholars who have left the field and wish to return. The editors give a comprehensive preview of the articles in the volume. The volume is a multiauthored work divided into five parts, made up of twelve chapters and written by ten distinguished scholars. It presents a strong case for SRI propounded by Vernon K. Robbins, specifically how it has been engaged and the new avenues it has created for biblical interpretation from 1994 to 2007. It demonstrates the "interpretive analytic" nature and multifaceted approach of SRI as distinct from other interpretative methods. In the midst of the plurality of biblical methods, the volume shows how such methods can be amalgamated for a deeper insight into the ancient text. Key issues in the volume include textures, space, topoi and conceptual blending models. Besides the article of Jon L. Berquist, the articles are reprinted with permission from their initial publishers. This compilation makes previously separated articles in various publications accessible in one volume. The articles are arranged topically, which makes it easier for the critical analysis of related issues.

Part one ("The Emergence of Sociorhetorical Interpretation") features one article written by Vernon K. Robbins. His objective is to discuss the emergence and framework of SRI using Luke 1:26–56 as a test case. Robbins defines SRI as a text-based or exegetically oriented programmatic analytic approach that is interdisciplinary. It is the combination of various methods of biblical interpretation that draw on ancient rhetoric of anthropology and social criticism. Robbins acknowledges the work of Wayne A. Meeks, who demanded that social and cultural scopes be used to interpret early Christianity, serving as the foundation and bait that invited sociorhetorical criticism of the biblical text in the early 1970s (33). Following the lead of Helmut Koester, James S. Robinson, Hans Dieter Betz, Robert C. Tannehill, Bruce J. Malina, Kenneth [End Page 145] Burke, John H. Elliott and Jerome H. Neyrey, among others, who advocated for social-scientific and narratological criticism of the Bible, Robbins propounds a four-textured sociorhetorical criticism: (1) inner texture; (2) intertexture; (3) social and cultural texture; and (4) ideological texture. It shares some ethos with the fourfold rhetorical strategies of Bernard Brandon Scott (1989) and Clarice J. Martin (1993), which were published earlier.

Robbins trials the fourfold texture to exegete Luke 1:26–56. Inner texture analysis shows the repetition of God, the angel, the Lord, the Holy Spirit, Mary and Elizabeth in a progressive form, demonstrating the beginning, middle and ending of the text, as well as providing an analysis of the text's characters. This approach identifies topoi in the text and the form of argumentation. Intertextually, references to nouns such as "angel" and "Gabriel" recall the contextualisation and/or reconfiguration of the OT in new contexts. The social and cultural texture brings to mind social institutions and systems, particularly humiliation and the place of women. Ideologically, it demonstrates a patriarchal hierarchy that also acknowledges the efforts of women.

Part two ("Reworking Rhetoric and Topos") begins with the article of George A. Kennedy. He reworks and interprets the rhetoric of Aristotle for the contemporary person. Kennedy asserts that although John M. Rist had attempted to do the same, he did not consider the various epochs in the rhetoric of Aristotle. Rist's work presumed that Aristotle wrote and finished the works at around 333 BCE, while they were in fact written on different occasions and at different locations, which affected the rhetoric expressed. The rhetoric of Aristotle concentrates on topos, the location of topics...

审核人：

• 社会历史探索的基础：《宗教古代修辞》，读者编辑。作者：弗农·罗宾斯（Vernon K. Robbins），小罗伯特·H·冯·萨顿（Robert H. von Thaden）和巴特·B·布勒勒（Bart B. Bruehler）
• Daniel Nii Aboagye Aryeh

编辑Vernon K. Robbins，Robert H. von Thaden Jr.和Bart B. Bruehler首先从技术术语和与社会历史解释（SRI）相关的术语的词汇表开始。它为SRI领域中的新学者提供了一个方向，也提醒了已经离开该领域并希望返回的学者。编辑人员对该卷中的文章进行了全面的预览。该卷是一部多作者的著作，分为五个部分，由十二章组成，由十位杰出的学者撰写。它为弗农·罗宾斯（Vernon K. Robbins）提出的SRI提供了有力的案例，特别是它的参与方式及其为1994年至2007年的圣经解释创造了新的途径。它展示了“解释性分析” SRI的本质和多方面的方法与其他解释方法不同。在大量的圣经方法中，该卷显示了如何将这些方法合并以更深入地了解古代文本。该卷中的关键问题包括纹理，空间，拓扑和概念混合模型。除了Jon L. Berquist的文章外，这些文章在其最初发行者的允许下也已被转载。这份汇编使以前在各种出版物中分开的文章都可以一卷访问。文章按主题排列，这使得对相关问题进行批判分析变得更加容易。拓扑和概念混合模型。除了Jon L. Berquist的文章外，这些文章在其最初发行者的允许下也已被转载。这份汇编使以前在各种出版物中分开的文章可以成批访问。文章按主题排列，这使得对相关问题进行批判分析变得更加容易。拓扑和概念混合模型。除了Jon L. Berquist的文章外，这些文章在其最初发行者的允许下也已被转载。这份汇编使以前在各种出版物中分开的文章都可以一卷访问。文章按主题排列，这使得对相关问题进行批判分析变得更加容易。

第一部分（“社会历史解释学的兴起”）的重点是弗农·罗宾斯（Vernon K. Robbins）撰写的一篇文章。他的目标是使用路加福音1：26-56作为测试案例来讨论SRI的出现和框架。Robbins将SRI定义为一种跨学科的基于文本或面向对象的程序分析方法。它是各种圣经解释方法的结合，它借鉴了古老的人类学和社会批评学说。罗宾斯对韦恩·A·米克斯（Wayne A. Meeks）的工作表示赞赏，他要求社会和文化领域来解释早期的基督教，并以此为基础和诱饵，在1970年代初期引起社会对圣经文本的批评（33）。在Helmut Koester的领导下，James S. Robinson，Hans Dieter Betz，Robert C. Tannehill，Bruce J. Malina和Kenneth[第145页]伯克，约翰·H·埃利奥特和杰罗姆·H·内里等人主张对圣经进行社会科学和叙事学批评，罗宾斯则提出了一种四结构的社会历史批评：（2）互织；（三）社会文化底蕴；（4）思想纹理。它与早先出版的Bernard Brandon Scott（1989）和Clarice J. Martin（1993）的四重修辞策略有一些共同之处。

罗宾斯（Robbins）试用了四重质地，以诠释路加福音1：26–56。内部纹理分析以渐进形式显示了上帝，天使，主，圣灵，玛丽和伊丽莎白的重复，展示了文本的开始，中间和结尾，并提供了文本特征的分析。这种方法在文本和论证形式中确定了拓朴。在互文中，对诸如“天使”和“加百利”之类的名词的引用使人回想起了OT在新上下文中的上下文化和/或重新配置。社会和文化结构使人联想到社会制度和制度，特别是屈辱和妇女地位。从意识形态上讲，它表明了父权制的等级制度，也承认了妇女的努力。

第二部分（“修辞修辞和Topos”）从George A. Kennedy的文章开始。他为当代人重塑和诠释了亚里士多德的修辞。肯尼迪断言，尽管约翰·里斯特（John M. Rist）曾尝试这样做，但他并未考虑亚里士多德（Aristotle）言论中的各种时代。里斯特的作品被认为是亚里士多德在公元前333年左右完成并完成了作品，而实际上它们是在不同的场合和不同的位置写成的，这影响了所表达的修辞。亚里士多德的言论集中于主题，主题的位置...