B.J. Oropeza, a professor of biblical studies at Azusa Pacific University, explores the complex academic field of intertextuality, particularly as it relates to interpreting the New Testament.
The Essence of Intertextuality
Professor Oropeza defines intertextuality in its simplest form as "the study of the presence of a text in another text." He traces its origins to Julia Kristeva in the late 1960s, who viewed it as a "mosaic of quotations" that creates a "plethora of meaning" when texts join or collide.
For biblical studies, this approach is vital because it moves interpretation beyond a single, isolated meaning, allowing for the transformation of meaning that occurs when biblical texts interact. Oropeza provides the example of 1 Corinthians 15:45, where Paul states, "The first Adam was a living soul and the last Adam was a life-giving spirit." While the "living soul" alludes to Genesis 2:7, the "life-giving spirit" aspect may be referencing the resurrection vision in Ezekiel 36 and 37, where God breathes life into dead bones. Intertextuality opens up this "ongoing conversation" between various passages.
Expanding the Analytical Lens
Oropeza credits influential works like Richard Hays’ Echoes of Scripture in Paul for introducing him to the methodology, specifically the concept of metalepsis, which involves exploring the context of a referenced text to fully understand its meaning in the new context.
He also notes the influence of Vernon Robbins' The Tapestry of Christian Discourse, which introduced the social rhetorical analytic. This method moves beyond simple quotation to examine five types of "texture," including social, cultural, and ideological dynamics.
Crucially, Professor Oropeza promotes an understanding of intertextuality that transcends a narrow focus on the New Testament citing the Hebrew Scriptures (or Old Testament). He argues that intertextuality must also include the interface between biblical writings and Hellenistic, Greco-Roman, and Rabbinic literature (such as Homer and Plutarch). This broader scope is essential for accurately interpreting New Testament authors, such as Paul. As a Hellenistic Jew, Paul was speaking to Gentiles who were not raised on Jewish Scriptures but on Greco-Roman texts, inscriptions, and local mythological beliefs. For Paul's message to be comprehensible, he would have had to allude to and reference the cultural and ideological backdrop familiar to his Gentile audience.
The Guidebook for Scholars
Driven by the lack of dedicated sessions on the topic, Oropeza started the "Intertextuality in the New Testament" sessions at the Society of Biblical Literature (SBL). This work culminated in the co-edited book, designed to be a comprehensive resource on the subject.
The book is structured into two parts:
- Established Approaches: Covers traditional methods such as allusion, metalepsis, Midrash, semiotics, and rhetoric of quotation.
- Avant-Garde Approaches: Explores developing areas like social rhetorical intertexture (now including visual exegesis), oral tradition, and multi-dimensional intertextuality.
Ultimately, the book serves as a vital resource for PhD students and professors, offering different perspectives and strategies to deepen the interpretation of biblical texts through the lens of intertextuality.