Ideological Ideology Analysis
The purpose of this Memo is to provide an outline for the Applied Exegetical Studies course, LDSL 720, Major Project, period 5. This Memo provides information on specific data gathered and conducted on the application of an ideological texture pericope of Mathew 8:5-13 focused on leadership, specifically power. Power is instrumental to leadership and resides within every individual.
Ideological Texture Analysis
Ideological texture concerns particular alliances and conflicts of the language in a text and the language in an interpretation evoke and nurture. Ideological texture concerns the way the text itself and interpreters of the text position themselves in relation to other individuals and groups.
The Ideological analysis of a text is …show more content…
an agreement by various people that they will dialogue and disagree with one another with a text as a guest in the conversation. A special characteristic of ideological analysis is its focus on the relation of individual people to groups. The primary subject of ideological analysis and interpretation is people, and texts are the secondary subject of ideological analysis.
Robbins (1996) described the exegesis process as four textures:
(a) Inner texture
(b) Inter-texture
(c) Social and Cultural Texture, and
(d) Ideological texture
Ideological analysis offers a particularly suitable technique for conducting a survey of power, in that ideology and political thought represent essentially the same concept.
Ideological Texture - Mathew 8
The ideological analysis of the texts surrounding Matthew 8:5-13 is an examination of the leadership and uses of power employed by both the Centurion and by Jesus.
The story of the Centurion’s faith exhibits an exegesis of power expressed at different levels and in different contexts. It describes power as used by leaders and rulers, thereby allowing readers to consider the differences between leadership and God, as well as the constructs involved in the authentic use of power.
Robbins (1996) states that Ideological analysis offers a particularly suitable technique for conducting a survey of power, in that ideology and political thought represent essentially the same concept and Pfeffer (1992) and McClelland (1975) state some scholars generally refer to power as that power primarily used in political contexts. An ideology consists of a person’s moral beliefs regarding social order. This includes values: biases, prejudices, and stereotypes, as well as beliefs based on an individual or group’s experiences, regarding how people should do what they do. Ideology does not include what people do, which represent behavioral artifacts, or why they do what they do, which represent cultural assumptions, even though Robbins (1996) offers that the answers to the question “why” might reveal fuller bases of understanding of ideological …show more content…
textures.
In Mathew 8, there is interaction between the Centurion (a commander of a century), the sick servant, and Jesus. How does this interaction between the Centurion and Jesus come about and take place? The story begins with Jesus coming down from the Sermon on the Mount. He heals a leper and charges him to tell no one, but to go and take the appropriate steps to fulfill the law. He then enters Capernaum and the Centurion approaches Jesus, describing the affliction of one of his servants. This event is rare in the Scriptures, as Roman officials do not routinely approach Jesus, because a power distance exists between Roman officials and common persons in occupied Judea. The Centurion acknowledges that Jesus is more than a common person, and the Centurion knows that Jesus possesses the gift of healing by command, and that He possesses authority greater than the Centurion. By these acknowledgements, Matthew demonstrates that Gentiles in positions of governmental and military authority can know and understand the person and the power of Christ. The Centurion also reveals that Christ acknowledges the Centurion's position, and his great faith, and thereby implies that all are persons of worth within His realm of authority.
Throughout this passage, power exists and Matthew exploits its existence to convey the central theme of its legitimacy. The Centurion acknowledges Jesus' power and position by calling Him "Lord," mentioning that he lacks the worthiness for Jesus to come to his home, and explicitly stating that Jesus only has to "say the word," even from afar and his servant's health will be restored (Matthew 8:8).
Questions arise as to whether the Centurion perceived Jesus as a religious leader or the Messiah; however, he acknowledged Jesus as Lord of Light, or simply Lord of something he could not do himself, the Centurion acknowledges Jesus as Lord.
In the text, Matthew's account of the interaction between the Centurion with the sick servant and Jesus, with the end of determining the implications for leader's use of ideology in conduct/practice.
Power is the focus of the sources, and how the use of power was employed by the Centurion and Jesus. The story of the Centurion with faith offers a clear example of power expressed at different levels and in different contexts. It also describes power as used by leaders and rulers, thereby allowing readers to consider the differences between leadership and lordship, as well as the constructs involved in the authentic use of
power.
Leadership
Power resides within every individual and no one can escape or deny the fact that power is instrumental to leadership. McClelland (1975) describes power as the principal social motive necessary for leaders to succeed. Katzenbach and Smith suggest, “Leadership has traditionally been synonymous with authority, and authority has traditionally been understood as the ability to command others, control subordinates, and make all of the truly important decisions yourself” (p. 129). deSilva argues of the unfairness of it all that their special interest groups have not had a chance to sit at the pinnacle to wield the power.
The exegetical data for this project focused on the ideological analysis of the periscope in Mathew 8:5-13. Data was garnered from the following sources:
Ideological Texture Analysis
Ideological texture concerns particular alliances and conflicts of the language in a text and the language in an interpretation evoke and nurture. Ideological texture concerns the way the text itself and interpreters of the text position themselves in relation to other individuals and groups.
The Ideological analysis of a text is …show more content…
an agreement by various people that they will dialogue and disagree with one another with a text as a guest in the conversation. A special characteristic of ideological analysis is its focus on the relation of individual people to groups. The primary subject of ideological analysis and interpretation is people, and texts are the secondary subject of ideological analysis.
Robbins (1996) described the exegesis process as four textures:
(a) Inner texture
(b) Inter-texture
(c) Social and Cultural Texture, and
(d) Ideological texture
Ideological analysis offers a particularly suitable technique for conducting a survey of power, in that ideology and political thought represent essentially the same concept.
Ideological Texture - Mathew 8
The ideological analysis of the texts surrounding Matthew 8:5-13 is an examination of the leadership and uses of power employed by both the Centurion and by Jesus.
The story of the Centurion’s faith exhibits an exegesis of power expressed at different levels and in different contexts. It describes power as used by leaders and rulers, thereby allowing readers to consider the differences between leadership and God, as well as the constructs involved in the authentic use of power.
Robbins (1996) states that Ideological analysis offers a particularly suitable technique for conducting a survey of power, in that ideology and political thought represent essentially the same concept and Pfeffer (1992) and McClelland (1975) state some scholars generally refer to power as that power primarily used in political contexts. An ideology consists of a person’s moral beliefs regarding social order. This includes values: biases, prejudices, and stereotypes, as well as beliefs based on an individual or group’s experiences, regarding how people should do what they do. Ideology does not include what people do, which represent behavioral artifacts, or why they do what they do, which represent cultural assumptions, even though Robbins (1996) offers that the answers to the question “why” might reveal fuller bases of understanding of ideological …show more content…
textures.
In Mathew 8, there is interaction between the Centurion (a commander of a century), the sick servant, and Jesus. How does this interaction between the Centurion and Jesus come about and take place? The story begins with Jesus coming down from the Sermon on the Mount. He heals a leper and charges him to tell no one, but to go and take the appropriate steps to fulfill the law. He then enters Capernaum and the Centurion approaches Jesus, describing the affliction of one of his servants. This event is rare in the Scriptures, as Roman officials do not routinely approach Jesus, because a power distance exists between Roman officials and common persons in occupied Judea. The Centurion acknowledges that Jesus is more than a common person, and the Centurion knows that Jesus possesses the gift of healing by command, and that He possesses authority greater than the Centurion. By these acknowledgements, Matthew demonstrates that Gentiles in positions of governmental and military authority can know and understand the person and the power of Christ. The Centurion also reveals that Christ acknowledges the Centurion's position, and his great faith, and thereby implies that all are persons of worth within His realm of authority.
Throughout this passage, power exists and Matthew exploits its existence to convey the central theme of its legitimacy. The Centurion acknowledges Jesus' power and position by calling Him "Lord," mentioning that he lacks the worthiness for Jesus to come to his home, and explicitly stating that Jesus only has to "say the word," even from afar and his servant's health will be restored (Matthew 8:8).
Questions arise as to whether the Centurion perceived Jesus as a religious leader or the Messiah; however, he acknowledged Jesus as Lord of Light, or simply Lord of something he could not do himself, the Centurion acknowledges Jesus as Lord.
In the text, Matthew's account of the interaction between the Centurion with the sick servant and Jesus, with the end of determining the implications for leader's use of ideology in conduct/practice.
Power is the focus of the sources, and how the use of power was employed by the Centurion and Jesus. The story of the Centurion with faith offers a clear example of power expressed at different levels and in different contexts. It also describes power as used by leaders and rulers, thereby allowing readers to consider the differences between leadership and lordship, as well as the constructs involved in the authentic use of
power.
Leadership
Power resides within every individual and no one can escape or deny the fact that power is instrumental to leadership. McClelland (1975) describes power as the principal social motive necessary for leaders to succeed. Katzenbach and Smith suggest, “Leadership has traditionally been synonymous with authority, and authority has traditionally been understood as the ability to command others, control subordinates, and make all of the truly important decisions yourself” (p. 129). deSilva argues of the unfairness of it all that their special interest groups have not had a chance to sit at the pinnacle to wield the power.
The exegetical data for this project focused on the ideological analysis of the periscope in Mathew 8:5-13. Data was garnered from the following sources: