8 research outputs found

    Situational Hermeneutics in the New Testament\u27s Use of the Old

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    The New Testament’s use of the Old Testament presents some unique hermeneutical challenges. New Testament authors utilize Old Testament texts in ways that do not seem to strictly adhere to modern interpretive methods, and they seem to exhibit multiple hermeneutical methods in their usage of scripture. This study seeks to explore the relationship between these various ways of interpreting scripture, and to propose a consistent way of evaluating the hermeneutical validity of varying usages which can apply to the New Testament’s use of the Old as well as to modern interpretation of the Bible. It begins by discussing the problem under consideration and laying out a methodology which involves comparing two instances of New Testament usage which utilize the same Old Testament text in differing ways. This study then explores two such texts, Romans 9:7 and Hebrews 11:18, which both use the same Old Testament text, Genesis 21:12. It proposes speech act theory as a framework for furnishing a method of consistently evaluating the usage of scripture in multiple situational contexts. This study discusses speech acts as they appear in Romans 9:7, Hebrews 11:18, and Genesis 21:12. Using these texts as examples, it then demonstrates how speech act theory can effectively account for situational factors which render varying interpretations hermeneutically valid within their respective situational contexts. Finally, this study proposes the concept of a situational hermeneutic as a way to broadly account for the variety of ways in which the New Testament uses the Old, and it examines how a situational hermeneutic might be applied to modern usage of scripture

    Falsafa: ein Labyrinth der Theorie und Methode

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    Ovaj rad istraĆŸuje teorijske osnove metodologija koje se koriste u proučavanju falsafe (pozna i kao ‘arapska i islamska filozofija’). Nakana je promisliti perspektive obnavljanja izabrani lajtmotiva iz konstelacije hibridnih filozofskih tradicija u falsafi u sklopu transcendiranja kon vencija glavnih ĆĄkola i učenja, uz njihovo naginjanje dokumentiranju, arhiviranju te sastav komparativnih studija i komentara. Tematska orijentacija ovog istraĆŸivanja ne slijedi upu medijevalista u historiografiji, filologiji, leksikografiji, kodikologiji i paleografiji, skupa s b ografskim/bibliografskim alatima koji su s njima povezani. Prema tome, ne usredotočujemo s na specifične predmoderne autore ili tekstove, niti se zadubljujemo u tehnike uspostavljanj kritičkih izdanja, prijevode popraćene biljeĆĄkama, niti analitičke, historijske i komparativne ko mentare. Također, ne nastojimo situirati dano filozofsko nasljeđe unutar njegovih kanala tekstu alne transmisije, niti istraĆŸiti njegov tijek razvoja s obzirom na naročito intelektualno podrijetlo NaĆĄe je istraĆŸivanje zapravo usmjereno na ovu specifičnu konceptualnu vjeĆŸbu kroz fenomeno loĆĄku hermeneutiku i kritičku analizu teorijskih osnova onih metodologija koje teĆŸe istraĆŸivanj bitnih pitanja u ontologiji i epistemologiji, koja su povezana s falsafom. Time se ukazuje n transcendiranje pukog komparativizma putem radikalnog oblika propitivanja koje lomi inte lektualne tradicije s jednim drugim propitivanjem koje je utemeljeno na suĆĄtinskim historijskim kanalima transmisije u nasljeđivanju filozofskih nasljeđa unutar suvremenih pravaca u miĆĄlje nju. Takav je pothvat usmjeren na različite hipoteze koje izranjaju iz humanističkih disciplin u smislu teorijskih rasprava i ispitivanja o bĂźti suvremenosti i sondiranju dosad zapriječeni mogućnosti potencijalnog ukorjenjivanja suvremenog miĆĄljenja u naslijeđenim intelektualnim tradicijama, kao i u polučivanju praktične koristi iz modernog miĆĄljenja u istraĆŸivanju historij ideja u islamu kao ĆŸivoj tradiciji.This paper examines the theoretical underpinnings of methodologies that are used in studying falsafa (or what is commonly known as ‘Arabic cum Islamic Philosophy’). The aim is to think about the prospects of renewing selected leitmotifs from the constellation of hybrid philosophical traditions in falsafa, while transcending the conventions of mainstream academia and scholarship, with their bent on documentation, archiving, and the composition of comparative studies and commentaries. The thematic orientation of this inquiry does not follow the directives of mediaevalists in historiography, philology, lexicography, codicology, and palaeography, along with their associated biographical/bibliographical instruments. We do not, therefore, focus on specific pre-modern authors or texts, or ponder over the techniques of establishing critical editions, annotated translations, or analytic, historical, and comparative commentaries. We also do not seek to situate a given philosophical legacy within its channels of textual transmission, or to explore its course of development within a particular intellectual lineage. Our inquiry is rather orientated within this specific conceptual exercise by phenomenological hermeneutics and critical analytics of the theoretical underpinnings of methodologies that aim at examining essential questions in ontology and epistemology in connection with falsafa. This points to transcending mere comparativism through a radical form of questioning that refracts intellectual traditions with one another based on substantiated historical channels of transmission by inheriting past philosophical legacies within contemporary pathways in thinking. Such an undertaking addresses multifactorial hypotheses that emerge from the humanistic disciplines in terms of theoretical disputations and interrogations over the essence of modernity and of probing the hitherto locked possibilities of potentially rooting contemporary thought in inherited intellectual legacies, and also in benefiting from modern thinking in exploring the history of ideas in Islam as a living tradition.Ce travail recherche les principes mĂ©thodologiques thĂ©oriques utilisĂ©s dans l’étude de la falsafa (ce qui est communĂ©ment connu sous le nom de « philosophie arabe et islamique »). Le but est de penser les possibilitĂ©s de renouvellement de certains leitmotivs, sĂ©lectionnĂ©s sur la base d’une constellation de traditions philosophiques hybrides prĂ©sentes dans la falsafa, tout en transcendant les conventions des principaux courants acadĂ©miques et de leur enseignement, mais Ă©galement en se penchant sur leur intĂ©rĂȘt pour la documentation, l’archivage et l’élaboration d’études comparĂ©es et de commentaires. L’orientation thĂ©matique de cette recherche ne se tient pas aux instructions mĂ©diĂ©vales concernant l’historiographie, la philologie, la lexicographie, la codicologie, et la palĂ©ographie, ensemble avec leurs outils biographiques/bibliographiques. A partir de lĂ , nous ne nous concentrons pas sur les auteurs et les textes prĂ©-modernes et n’entrons pas en profondeur dans les techniques de mise en place d’éditions critiques, de traductions annotĂ©es, ou encore, de commentaires analytiques, historiques et comparĂ©s. De mĂȘme, nous ne cherchons ni Ă  situer l’hĂ©ritage philosophique donnĂ© Ă  l’intĂ©rieur des canaux de transmission textuelle, ni Ă  explorer le cours de son dĂ©veloppement en regard d’une lignĂ©e philosophique particuliĂšre. Notre recherche est davantage orientĂ©e vers cet exercice conceptuel spĂ©cifique, Ă  travers la phĂ©nomĂ©nologie hermĂ©neutique et l’analyse critique des principes mĂ©thodologiques, qui s’applique Ă  rechercher les questions essentielles en ontologie et en Ă©pistĂ©mologie, Ă  savoir les questions liĂ©es Ă  la falsafa. Ainsi, nous mettons l’accent sur le dĂ©passement du simple comparatisme Ă  travers une forme de questionnement radical qui rompt avec la tradition philosophique par le biais d’un autre questionnement, fondĂ© sur des canaux historiques essentiels de transmission qui ont hĂ©ritĂ© du patrimoine philosophique Ă  l’intĂ©rieur des lignes contemporaines de pensĂ©e. Une entreprise de la sorte se concentre sur les diverses hypothĂšses qui Ă©mergent des disciplines humaines en termes de dĂ©bats thĂ©oriques et d’interrogations portant sur l’essence de la modernitĂ©, et examine les possibilitĂ©s, jusqu’alors fermĂ©es, d’un enracinement potentiel de la pensĂ©e contemporaine dans l’hĂ©ritage du patrimoine intellectuel, tout en recherchant les gains d’ordre pratique rĂ©sultant de la pensĂ©e moderne dans le cadre de sa recherche sur l’histoire des idĂ©es dans l’islam en tant que tradition vivante.Diese Abhandlung untersucht die theoretischen Grundlagen von Methodologien, die bei der Erforschung der Falsafa (oder was gemeinhin als „arabische und islamische Philosophie“ bekannt ist) verwendet werden. Die Intention ist es, ĂŒber die Perspektiven der Erneuerung ausgewĂ€hlter Leitmotive aus der Konstellation hybrider philosophischer Traditionen in Falsafa nachzudenken, wĂ€hrend man die Konventionen der vorherrschenden akademischen Welt und der Gelehrsamkeit, mit deren Hang zur Dokumentierung, Archivierung sowie zur Komposition von komparativen Forschungen und Kommentaren, transzendiert. Die thematische Orientierung dieser Forschung folgt nicht den Richtlinien der MediĂ€visten in der Geschichtsschreibung, Philologie, Lexikografie, Kodikologie sowie der PalĂ€ografie, zusammen mit ihren dazugehörigen biografischen/bibliografischen Instrumenten. Wir fokussieren uns daher weder auf spezifische vormoderne Autoren oder Texte, noch vertiefen wir uns in die Techniken der Schaffung kritischer Ausgaben, der Übersetzungen mit Anmerkungen oder analytischer, historischer und komparativer Kommentare. Wir versuchen auch nicht, das gegebene philosophische Erbe innerhalb seiner KanĂ€le der Texttransmission zu situieren oder dessen Entwicklungsverlauf innerhalb einer bestimmten intellektuellen Abstammung zu erforschen. Ausgerichtet ist unsere Untersuchung vielmehr auf die spezifische konzeptuelle Übung durch phĂ€nomenologische Hermeneutik und kritische Analytik der theoretischen Grundlagen jener Methodologien, die darauf abzielen, wesentliche Fragen in der Ontologie und Epistemologie im Zusammenhang mit Falsafa zu inspizieren. Dies deutet auf die Transzendierung des bloßen Komparativismus durch eine radikale Form der Forschung hin, die mit intellektuellen Traditionen bricht, zusammen mit einer anderen Forschung, die auf der Grundlage fundierter historischer TransmissionskanĂ€le in der Vererbung vergangener philosophischer Hinterlassenschaften innerhalb der zeitgenössischen Denkbahnen fußt. Ein solches Unternehmen adressiert multifaktorielle Hypothesen, die aus den humanistischen Disziplinen hervorgehen, unter dem Aspekt der theoretischen Disputationen und Befragungen ĂŒber das Wesen der ModernitĂ€t und der Sondierung der bislang versperrten Möglichkeiten der potenziellen Verwurzelung des zeitgenössischen Gedankens in geerbten intellektuellen VermĂ€chtnissen, wie auch im Profitieren von dem modernen Denken bei der Erforschung der Ideengeschichte des Islam als lebendige Tradition

    Prophetic theology in the Kairos tradition : a pentecostal and reformed perspective in black liberation theology in South Africa

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    This study focused on the ‘silence of the prophets’ in the post-apartheid era. It sought to understand why the prophets, who spoke out so vehemently against the injustices of apartheid, did not speak out against the injustices of the government after 1994 even when it became blatantly apparent that corruption was beginning to unfold on various levels, especially with the introduction of the so-called Arms Deal. Accordingly, the study singles out Drs Allan Boesak and Frank Chikane who were among the fiercest opponents of the apartheid regime before 1994. The study traced the impact of the ideological forces that influenced Boesak and Chikane’s ideological thinking from the early Slave Religion, Black Theology in the USA and Liberation Theology in Latin America. Black Theology and Black Consciousness first made their appearance in South Africa in the 1970s, with Boesak and Chikane, among others, as early advocates of these movements. In 1983, Boesak and Chikane took part in the launch of the United Democratic Front (UDF) in Mitchells Plain, Cape Town. This movement became the voice of the voiceless in an era when the members of the African National Congress (ANC) and Pan African Congress (PAC) had been sent into exile. It also signalled a more inclusive and reconciliatory shift in Boesak and Chikane’s Ideological thinking. Whereas Black Consciousness sought to exclude white people from participating in the struggle for liberation, the UDF united all under one banner without consideration for colour, race, religion or creed. After the advent of liberation in South Africa in 1994, it became increasingly obvious that corruption was infiltrating many levels of the new government. But the prophets were silent. Why were they silent? The study presents an analysis of the possible reasons for this silence based on interviews with Boesak and Chikane as role players and draws conclusions based on their writings both before and after 1994. Overall, the study concluded that they were silent because they had become part of the new political structures that had taken over power. To sum up, the study demonstrates the irony of prophetic oscillation and concludes that no prophet is a prophet for all times. Thus, as a new democracy unfolds in South Africa, the situation demands new prophets with a new message.Philosophy, Practical and Systematic TheologyD. Phil. (Theology

    A Scriptural Stance Toward Undocumented Hispanics and Selected Methodologies for Reaching them with the Gospel

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    It is the contention of this dissertation that all the approaches presented above, which shall be discussed in detail, are inadequate. They do not incorporate sufficiently the beliefs, attitudes, motivations, and mindset brought from Spain and imposed on or merged with those of native Americans. In fact, this chapter contends that two or three million Hispanics illegally enter the United States from Latin America each year, in part at least, 1) because the seven-century-long Moorish occupation of Spain changed the Spanish character and society; and2) because the Reformation was crushed in sixteenth-century Spain. Some may call this contention quite preposterous, bigoted, antiquated, anti-ecumenical, or (at best) a non-sequitur. They may point to the rich culture brought to Spain by the Moors and to the humane influences generated by the church in Latin America. They will speak of the thousands of dedicated clergy who indeed enhanced religious and intellectual life in the Western hemisphere and instructed and defended the Indians

    Meeting the challenge of diversity : ministry and mission in a multicultural milieu

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    https://place.asburyseminary.edu/ecommonsatsdissertations/1738/thumbnail.jp

    THE ATTENTION SITUATION: A RHETORICAL THEORY OF ATTENTION FOR MEDIATED COMMUNICATION

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    What are the available means of attention in a given situation? This dissertation offers a hermeneutic for everyday life that capacitates people to answer this question. The field of communication has long recognized how new technologies challenge our assumptions about how attention operates and how they urge us to reformulate the language we use to think about attention. Rather than provide one attention vocabulary suited to one media environment, this project takes a generative approach that aims to continually refresh our notions about attention at the rate of technological change. To this end, I propose a way of talking about attention as a situational process that must be described pluralistically through a rotation of vocabularies. I offer the “attention situation” as a guiding framework for how interdisciplinary discourses can coherently converge upon any given situation. Then, I illustrate the attention situation framework through a distinctly rhetorical approach to theorizing attention. Paralleling the idea that rhetoric is an architectonic art, attention too is the architecting of material, symbolic, and intentional processes. I illustrate this through many examples from paradigmatic thinkers in media and rhetorical theory. The works of Marshall McLuhan and Kenneth Burke help exemplify how the attention situation can be used to highlight the communication-sourced aspects of attention. From these attention concepts, I formulate “dramatic ecology” as a paradigm of ways that attention is formed within larger socio-technological dialectics, which provides a finer language to assess communicative situations than that of science’s mechanistic behaviorisms. The attention situation, dramatic ecology, and the material-symbolic-intentional dimensions of attention together demonstrate how attention’s cross-disciplinary discourses can be adapted into situational praxis. This rhetorical approach to attention offers a generative toolkit for continually re-theorizing attention through the changes ahead in technology, society, and culture

    True to Tradition and True to the Moment: A Situational Hermeneutic and a Life-giving Notion of Christian Love

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    This thesis investigates the association that is made by numerous conservative Lutheran theologians between the acceptance of homosexuality and the acceptance of secular culture in theology. These theologians argue that progressive theologies can only support homosexuality by relying on a secular understanding of the human person as an ‘autonomous individual.’ For them, the ideals of autonomy and individualism promote selfishness, and contradict the Christian notion of self-denying love, as taught in the Bible and later interpretive traditions. These theologians subsequently associate homosexuality with individualism, and depict queer people as self-preoccupied and incapable of loving the other. In doing so, the thesis suggests that they not only prescribe what it means to be human for a diverse group of queer people –  they also sustain a Christian model of the human person that leaves no room for the self-care all persons need. More particularly, in making these knowledge claims, the thesis proposes  that these theologians reveal a troubling understanding of divine authority and how it is to be interpreted by the theologian. In reducing the will of God to the material biblical text, they fail to place scriptural teachings in dialogue with the critical, scientific frameworks that characterise the present environment.  <br>        In response, this thesis puts forward a new and dynamic interpretation of the Apostle Paul’s teaching on love in 1 Corinthians, guided by Martin Luther’s emphasis on the living word of the gospel, and John D. Caputo and Catherine Keller’s postmodern theological hermeneutics. It models a situational hermeneutic that can guide future theologians to respond to the concerns of each historical moment in a way that is both faithful to biblical and theological traditions and responsive to the situation of present believing communities. In putting this hermeneutic into practice, the thesis proffers an empowering understanding of Christian love that seeks to reorient normative Christian teachings about what it means to be human in a post-secular environment. This model reconfigures love as mutually self- and other-enabling rather than self-denying, and detaches the charge of self-preoccupation from homosexuality. The thesis argues that this model of Christian love offers a more life-giving picture of what it might mean to be human as a self in relationship with others. Taking heed of Paul’s teaching that human knowledge of the divine ought to be informed by love, it argues that the best kind of theological hermeneutic will be guided by epistemological humility rather than certainty
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