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Product details
File Size: 2352 KB
Print Length: 194 pages
Publisher: Fortress Press (January 1, 2000)
Publication Date: November 30, 1999
Sold by: Amazon Digital Services LLC
Language: English
ASIN: B000U0MTDQ
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Amazon Best Sellers Rank:
#827,245 Paid in Kindle Store (See Top 100 Paid in Kindle Store)
This book contains critical information for understanding what the Bible really claims when it comes to healing illness. The author is credible and the content is substantial. An excellent tool for better understanding not only the biblical text, but realistic expectations of faith.
Lots of good information for a topic I was researching. Relied heavily on a some sources. More oriented to medical anthropology than the title might indicate.
Very controversial.
This book is an important contribution to the discussion on healing in the New Testament. Particularly helpful are the interesting distinctions between healing and curing, and etic and emic. Some reviewers or readers of the book may misconstrue the author's purposes if they insist on assessing the work strictly from an historicist angle. This is a study that incorporates social-science ideas and categories that has been written by a person who worked for years in the medical field before earning the terminal degree in biblical studies. He has an important voice to share, therefore. As Malina and Rohrbaugh write (Social-Science Commentary on the Synoptic Gospels, 5), "Unfortunately, ... because historians and social scientists typically inquire after ... different interests, conversation between them often becomes a dialogue of the deaf." In my view, this book is different from but compliments historical investigations into the matter of the healings attributed to Jesus. Although no book is perfect, this work nonetheless is a genuine contribution to an interesting topic. My advice is to read the book on its own terms and try to take what you can from it. You probably will learn quite a bit form this book.
Pilch provides helpful anthropological and social models by which to analyze New Testament healing narratives. Readers are challenged to take the ancient culture on its own terms and avoid anachronistic interpretations. Most of Pilch's conclusions and applications are convincing. This is a must have in a biblical background library.
Arrived in time! Great!
To Pilch and other who march with him in the little known but highly influential "Context Group", anthropology provides a set of incredibly powerful (and almost infallible) tools for simply and easily "unlocking" the mysteries of the New Testament world. The result is an overly confident series of textbook like simplifications and rules: "all illnesses are always and infallibly healed, since all human beings ultimately find some meaning in a life-situation, including disvalued states," Pilch proclaims (p. 93)If that kind of argument impresses you, then you've found your book. But actual anthropology is an empirical, not a deductive science, and Pilch seems to have missed that point altogether. Most of the theory here derives from the ground-breaking work of Arthur Kleinman (who is both an M.D. and a trained anthropologist) who began studying how different kinds of healers in Taiwan went about their crafts, how they interacted with patients, and what the results were. Kleinman's work (Patients and Healers in the Contexts of Culture) is enormously insightful, and is worth reading in its original form.But Pilch seems fails to understand that Dr. Kleinman actually went into the field to study these healers first hand, and to attempt to measure the efficacy of a variety of non-western healing techniques. In describing his own work, Kleinman at one point (unfortunately) says, that there is a "dichotomy" between medical curing (according to Western standards--measurable change in structure/function) and the more holistic intent of non-Western "healing." (This is an oversimplification). But Pilch has taken this empirical observation made 30 years ago and built an astonishing edifice upon it, emptying Kleinman's work of its empirical intent and disregarding the very limited scope of Kleinman's one-culture, one-time period study. Whew!The result is a series of grand, globalized statements and "laws" that appeal strongly to people who believe that uncovering "laws" in the social sciences makes intellectual life much simpler (which, I'm sure, it does.) But this all goes against the spirit of anthropological exploration. There are scores of medical anthropologists who do not treat their field data by imposing Dr. Kleinman's conceptual framework upon it...but you'll never know that by reading Pilch. Medical efficacy--which is exactly what Dr. Kleinman and his associates went to Taiwan to study--is merely a "cultural construct" Pilch proclaims.But this puts Pilch in the position of having to imply that the lepers, the blind, and the lame of Jesus' time either couldn't tell the difference (or didn't care) whether they could see, walk, have physical relief from their very visible and frightening skin disorders. Pilch argues that since Jesus' real work involved integrating these outcasts into his new social network, they were (by definition, again) HEALED even if they still limped blindly with disfiguring skin conditions.Hard to understand how this would cause Jesus' reputation as a great healer (which even his enemies acknowledged in their attacks on him) to spread like wildfire. As a historical explanation, it simply lacks credibility.What Pilch has missed is that "western" medicine itself has changed enormously in its theoretical orientation since the mid-1970's when Kleinman's fateful "dichotomy" was "discovered." The emergence and growing robustness of the biopsychosocial models in medicine undermine the entire conceptual groundwork of Pilch's book because doctors know understand that there is an enormously dense two-way web between body and mind, and mind and community.Unfortunately, New Testament scholars here, as elsewhere, have been far to eager to latch upon a handful of models in sociology and anthropology without ever interacting with (or acknowledging) the complexity and tenuousness of most models.Last example: Pilch constantly referes to "Mediterranean anthropology" as though it were some unified, simplistic set of dictums rather than a mere hypothesis which has been challenged with increasing vigor for over twenty years.Just because I know that a person is "Mediterranean", I do not necessarily know more about them than I did prior to applying the label. For the must erudite and amusing refutation of this kind of thinking, anthropologist Michael Herzfeld wrote a funny but serious article called "The Horns of the Medierraneanist Dilemma" in American Ethnologist back in the mid-1980's. (Lots of "horn/cornuto" in jokes for anthropologists.)Bottom line: Those who really want the world to follow Aristotelian or Thomistic logic complete with syllogisms shouldn't be allowed to run with anthropological scissors in their hands. That's how people get hurt. (Fortunately, any such hurt can/is/always be ipso facto, q.e.d. healed...even if the patient bleeds to death.)Ouch!
John Pilch does an extrodinary job of applying medical anthropology to healing in the New Testament world. Because a majority of the world experiences ecstatic phenomenon, Dr. Pilch has brought to light culturally sensitive descriptions otherwise overlooked by Western exegetes and lay people alike. It is an important book, leading one into the world of the 1st century.
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