Sentences with phrase «christian hermeneutics»

«52 «Saint Paul creates this second modality of Christian hermeneutics when he invites the hearer of the word to decipher the movement of his own existence in the light of the Passion and Resurrection of Christ.

If hermeneutics in general is, in Dilthey's phrase, the interpretation of expressions of life fixed in written texts, then Christian hermeneutics deals with the unique relation between the Scriptures and what they refer to, the «kerygma» (the proclamation).

Christian hermeneutics is moved by the announcement which is at issue in the text.

Bultmann turned the skepticism of modern atheism into a Christian hermeneutic.

It is not paradoxical to defend the thesis that the two ancient forms of hermeneutics we have described have contributed to concealing what was radical in the Christian hermeneutic situation.

The first Christian hermeneutic is this mutation itself.

Not exact matches

The biblical hermeneutic of Christian Zionism distorts biblical texts by reading them out of their canonical and historical context, making them seem more like such fictional works as the «Left Behind» series than the whole Word of God.

An outstanding example of theology as hermeneutics is the work of David Tracy, especially The Analogical Imagination: Christian Theology and the Culture of Pluralism.

As in other cases, Rowan Williams is characteristic: his theology is deeply informed by Luther, Schleiermacher, Barth, Rahner, von Balthasar, Bonhoeffer and other continental Europeans, besides theologies from other parts of the world, and his recent book On Christian Theology covers theological method, biblical hermeneutics, creation, sin, Jesus Christ, incarnation, church, sacraments, ethics and eschatology, with the Trinity as the integrator.

Three: If these essays are written to deepen process theology as a mode of systematic theology on the supposition that a theology is truncated if its rootage in Scripture is not clear, then it is crucial to be clear — in ways in which these essays do not make it clear — how process hermeneutics warrants any judgments about what is normative for Christian theology.

The Formation of Christian Understanding: An Essay in Theological Hermeneutics.

I've known hundreds of conservative christians, and none of them would describe the traditional, conservative hermeneutic as being that God's behavior was «just like Hitler» but since he's omnipotent it's ok to be like Hitler.

With a number of fellow pastors who became lifelong friends, Rauschenbusch studied, read, talked, debated and plumbed the new social theories of the day, especially those of the non-Marxist socialists whom John C. Cort has recently traced in Christian Socialism (Orbis, 1988) The pastors wove these theories together with biblical themes to form» «Christian Sociology,» a hermeneutic of social history that allowed them to see the power of God's kingdom being actualized through the democratization of the economic system (see James T. Johnson, editor, The Bible in American Law, Politics and Rhetoric [Scholars Press, 1985]-RRB- They pledged themselves to new efforts to make the spirit of Christianity the core of social renewal at a time when agricultural - village life was breaking down and urban - cosmopolitan patterns were not yet fully formed.

In his article, «History of Religions with a Hermeneutic Oriented toward Christian Theology?»

Whereas the various perspectives discussed so far under the rubric of cultural hermeneutics are distinctively Christian, the same can not be said for feminist biblical hermeneutics.

The interpretation developed in the base Christian communities was paralleled by the work of theologians and biblical scholars, who articulated the principles of liberation hermeneutics in a series of important studies (see, especially Leonardo Boff and Clodovis Boff, Introducing Liberation Theology, and J. Severino Croatto, Biblical Hermeneutics: Toward a Theory of Reading in the Production hermeneutics in a series of important studies (see, especially Leonardo Boff and Clodovis Boff, Introducing Liberation Theology, and J. Severino Croatto, Biblical Hermeneutics: Toward a Theory of Reading in the Production Hermeneutics: Toward a Theory of Reading in the Production of Meaning).

He comments that theologians are «suspicious of historico - religious hermeneutics that might encourage syncretism or religious dillettantism or worse yet, raise doubts about the uniqueness of the Judeo - Christian revelation».

Krister Stendahl gave voice to this in his important essay The Bible and the Role of Women: A Case Study in Hermeneutics written in 1958.6 Donald Dayton expressed a similar position in his article in the Post American: «the real question - at least for most Christians [is]: Which of these views (the hierarchical or the egalitarian — or perhaps a synthesis of the two) has the clearer grounding in scripture?

A number of communions have done for evangelism what for too long has been done only for Christian education and stewardship: provided extensive training processes, with all the hallmarks of sound pedagogy, insight into personal and social psychology, and good biblical hermeneutics.

In the same issue of Process Studies, David Kelsey raises the question as to whether and how the Scriptures are normative for Christian theology, as seen in process hermeneutics (187).

For critical presentations of approaches to this correlation, see David M. Tracy, The Analogical Imagination: Christian Theology and the Culture of Pluralism (New York: Crossroad Publishing Co., 1981); see also his Blessed Rage for Order (New York: Seabury Press, 1975); James A. Sanders, «Hermeneutics,» Interpreter's Dictionary of the Bible: Supplement, ed.

Thus sin appears in a Reinhold Niebuhr boomlet as the note of Christian realism needed in social ethics; ignorance receives attention through «the epistemological privilege of the poor» or an action hermeneutics; death is addressed in the issue of nuclear winter.

Using proper and responsible hermeneutics and exegesis, the Bible most certainly should be the guide of a professing Christian.

In it, Justin makes the case for a hermeneutic of love as well as anyone I've read, and his Christocentric approach to Scripture is one that can benefit all Christians, regardless of how they interpret the passages discussed above and regardless of where they stand on same - sex relationships.

Reviewing the exegetical search of the early writers involves, then, for those of us who have come into the inheritance of these traditions, the responsibility not only to interact with these inherited traditions, but also to interpret these in the context of the «extratextual hermeneutics that is slowly emerging as a distinctive Asian contribution to theological methodology [which] seeks to transcend the textual, historical, and religious boundaries of Christian tradition and cultivate a deeper contact with the mysterious ways in which people of all religious persuasions have defined and appropriated humanity and divinity.»

Christians on the ideological left, despite a seemingly hardheaded resort to various «hermeneutics of suspicion» (laying bare the underlying economic, racial and gender power struggles), imply that the goal of Christianity entails some earthly triumph of the love of Jesus.

1Although «process hermeneutics» is used here principally in reference to NTIPP and OTIPP, these collections are products of conversations that began with a conference on Biblical theology and process philosophy, held at Christian Theological Seminary, Indianapolis, in 1974, whose papers were published in Encounter 36/4 (1975), PS 4/3 (1974) 159 - 86, and LG 29 - 44.

Thus, the perspective of an ecumenical hermeneutics is aiming at better understanding among Christians in view of life in the world (contextuality) and life as a Christian (catholicity).

Ecumenical hermeneutics — as formulated in part I in dialogue with the FO study paper — seeks understanding and agreement with a view to creating and deepening Christian ecumenical community.

How, then, are the limits of what is materially appropriate for Christian theology to be determined from the perspective of «process hermeneutics»?

It has become notorious, especially in the Ecumenical Movement, that an understanding between such divergent manifestations of Christianity is difficult and, indeed, often bound to fail.1 Ecumenical hermeneutics is an attempt to unveil the reasons for the apparent lack of agreement through the analysis of the divergent ways of understanding Scripture and its tradition, as well as for the difficulty of mutual understanding between Christians.

The hermeneutic problem first arose from a question which occupied the first Christian generations and which held the fore even to the time of the Reformation.

Hence there is hermeneutics in the Christian order because the kerygma is the rereading of an ancient Scripture.

In short, hermeneutics understood this way is coextensive with the entire economy of Christian existence.

In the third and last volume of his Dogmatics, The Christian Doctrine of the Church, Faith and the Consummation, his basic hermeneutic principle is evident in the way he treats faith in the context of the ekklesia, the ekklesia being the presupposition of faith.

In a recent article in The Christian Century («How Jacques Ellul Reads the Bible, November 29, 1972) Vernard Eller said that «regnant methods of interpretation simply are not communicating biblical - truth in a way that is moving or meaningful to most believers» and called for a new hermeneutic.

A question plaguing those who attempt to interpret the Christian faith in these times» is, Which hermeneutic?

The present day situation of women indeed calls for a new biblical hermeneutics to make the scripture relevant to the changing situations and to rediscover what the New Testament says on women's role in Christian ministry.15

Phyllis Tickle on why the biblical hermeneutics of the 16th century Reformers no longer resonates with many people in contemporary society whether they are Christian or secular:

Postmodern hermeneutics, left to itself, devolves into relativism, fragmentation, and subjective perspectivism, a trajectory that challenges the historic Christian understanding of language as a reliable medium of truth.