Sentences with phrase «between hermeneutics»

«Thek has returned in our moment of need to remind us of the difference between hermeneutics and erotics» — Frieze

The first common characteristic results from the break between the hermeneutics of testimony and absolute knowledge.

Of course, that would be a lot to ask for, given the serious gap between hermeneutics and philosophy as practiced and taught today» the breach between the Gadamer who told us that philosophy is «the conversation of the soul with itself» and the Gadamer the academy is equipped to bring us.

Biography should be the perfect occasion to take account of the implicit connection between the hermeneutic life and the life Gadamer lived.

But this distance is irreducible and indicates the difference between a hermeneutic philosophy and a philosophy of absolute knowledge.

Not exact matches

This differing approach to hermeneutics means that the ILC does not always see its own understanding of Lutheranism fully or clearly represented in the dialogues between the LWF and Roman Catholics.

There are substantial theological disagreements between the two, but perhaps the fundamental difference could be described as one of hermeneutics: how do we understand the authority of Scripture and the Lutheran Confessions?

Theological hermeneutics should have a «spiral structure» in which there is ongoing circulation between culture, tradition, and biblical text, each enriching the understanding of the other.

Woodbridge points out that «Hermeneutics has been founded on the distinction between what the text meant and what it now means.

Some of the insights provided by the first phase of liberation theology seem too important to let slip between the cracks — for instance, the centrality of the category «the poor» for biblical interpretation; the awareness of structural, not just individual, evil; the use of the social sciences as dialogue partner for theological discourse; and the need to apply a hermeneutic of suspicion to theology itself.

With such major centers of the new evangelicalism as Fuller Seminary now showing a good deal more affinity to neo-orthodoxy than to fundamentalism (see Gerald T. Sheppard, «Biblical Hermeneutics: The Academic Language of Evangelical Identity,» Union Seminary Quarterly Review 32 [Winter 1977, pp. 81 - 94]-RRB-, surely we must be cautious both about assuming flatly a «decline» of classic liberalism and about implying a one - to - one relation between the liberal ideologies, whatever their current condition, and the oldline denominational structures.

Brownsberger addresses the compartmentalization between faith and works in American churches, and suggests that if we are to morally integrate the two, theologians need to develop a hermeneutic that understands the moral foundations of American experience and incorporates contradictions, institutionalized disharmony, and ongoing debate that only occasionally and episodically reaches consensus.

Fundamental to this difference between Sojourners and The Reformed Journal over political involvement and strategy is a conflicting understanding of hermeneutics.

In this last point we can see a family resemblance between deconstruction and political criticism, which practices a somewhat more traditional hermeneutic of suspicion.

Finally, Noll's fascinating conclusion that Protestant colonists were most apt to apply biblical teaching to public life when they had an anxious relationship with the wider social order seems to imply a fundamental and revealing link between biblical hermeneutics and cultural anxiety.

While Biblical hermeneutics provided the key to an understanding of the role of women in the church and family, dialogue between those whose traditions have heard the Word of God differently in other times and places held the key for the discussion of social ethics, and engagement with the full range of cultural activity (from psychotherapy to radical protest, from personal testimony to scientific statement) was the locus for theological evaluation concerning homosexuality.

Hermeneutics, with its emphasis upon tradition and narrative, is central to the philosophy of science now cognizant of the false dichotomies between objectivity and subjectivity, science and ideology, engendered by the modern Enlightenment.

Formerly, however, hermeneutics in its revolutionary 19th century development under Schleiermacher and Dilthey was established with an orientation toward «being with» that implied a dialogical relationship between an interpreter and a subjectivity that had externalized itself in a text.

There is a series of sublations operative between empirical science, hermeneutics, and dialectics.

Hermeneutics arises there a second time: no manifestation of the absolute without the crisis of false testimony, without the decision which distinguishes between sign and idol.

Such is the extreme point to which one can push a hermeneutics which attempts to reduce the distance between the two foci of the ellipse, between the reflexive act of divestment (depouillement) and the act attested by testimony.

Consequently, in many ways the relation between act and sign proves to be itself a hermeneutic relation: a relation which gives something to interpretation and a relation which calls for interpretation.

There is, he argues, a profound unity between destroying and interpreting; any modern hermeneutic must be a struggle against idols, and consequently it is destructive.

This was never going to last, since heresy and relativism had, of course, never disappeared from the «papal agenda» and neither — perhaps more to the point — had his (and his predecessor's) analysis that disunity in the modern church was the result of a clash between two different interpretations of the Council itself, one right, the other wrong: as Benedict once more explained it, as his first Christmas as Pope approached in December 2005, «On the one hand, there is an interpretation that I would call «a hermeneutic of discontinuity and rupture» [i.e., the line peddled by The Tabletfor thirty years]; it has frequently availed itself of the sympathies of the mass media, and also one trend of modern theology.

According to Alan J. Bailyes, there were five theological issues between the ecumenical and evangelical positions: Church and world, the nature of conversion, Gospel and culture, Christology, and hermeneutics.3 Bailyes explains that a sound and solid ecclesiology has long been a weak link in the evangelical chain of theology, «coming a poor second or cven third behind its soteriology with its emphasis upon the individual and his / her relationship with God.

As a last point in these thoughts about Leonardo Boff's notion of the Trinity, seen in the perspective of an ecumenical hermeneutics between contextuality and catholicity, I shall ask once more about the status and quality of a statement on the Trinity.

However, the focus has been mainly on biblical hermeneutics and on a hermeneutics of tradition.3 It is only in more recent times that the term «ecumenical hermeneutics» has come into use, implying understanding and agreement between the churches within the oikoumene.

Both in its shortcomings and its (still considerable) achievements, then, Romanticism highlights the need for a via media, a sympathetic yet critically argumentative mode of relating to the past, one that navigates between the flawed extremes of belletristic recapitulation and hermeneutic suspicion.

If understanding and agreement is to happen between different forms of contextualizations of Christianity, it seems helpful to me in an ecumenical hermeneutics to distinguish different levels of their encounter.

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.

At least in the earlier decades of the twentieth century the split between theology and philosophy, the problem of hermeneutics and the problem of language, emerging from christological historical thinking, seemed a fair price to pay for protecting the uniqueness of the theological subject.

Webb deals with the troubling passages concerning slaves, women, and homosexuals by applying what he calls a redemptive movement hermeneutic to distinguish between cultural and trans - cultural components within Scripture.

The relation between the text and the mirror — liber et speculum — is basic to hermeneutics.

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).

Beyond this simple reinterpretation of the old Covenant and the typological correlation between the two Testaments, medieval hermeneutics pursued the coincidence between the understanding of the faith in the lectio divina and the understanding of reality as a whole, divine and human, historical and physical.

The «hermeneutic circle» is already there, between the meaning of Christ and the meaning of existence which mutually decipher each other.

The author evolves a hermeneutics of Revelation by entering into a dialectic between the concept of biblical revelation as seen in various types of biblical discourse, and the concept of philosophical reason that engages classical and contemporary philosophy in their own categories.

This relation between writing and the word and between the word and the event and its meaning is the crux of the hermeneutic problem.

Theologian John Cobb and other participants in the new hermeneutic discussion have asked whether, considering the radical difference between first century and 20th century structures of thought and belief, this lack of language is not a constant problem.

Another means of dealing with the problem of the content of the word event was recently proposed: a marriage between linguistic analysis and the Heideggerian language tradition found in the new hermeneutic.

In the book, Webb seeks to employ what he calls a redemptive - movement hermeneutic to help distinguish between cultural and trans - cultural biblical values, specifically applying this method to slavery, gender issues, and homosexuality.

To briefly encapsulate, we can say that hermeneutics is concerned with the «tension» or perceived dissonance between the general understanding of some area of discourse, and the components of that discourse.

To understand the «new hermeneutic» it helps to recognize that it grew out of the exploration of the continuity between the historical Jesus and the kerygmatic Christ, which, of course, in view of form criticism, is necessarily a question of the continuity between the message of Jesus, to the limited extent that we know it, and the kerygma proclaiming the Christ.

Occurring as it does in the context of a review of one of the most spectacularly successful empirical historical investigations in the whole field of life of Christ research, it is clear evidence of a tendency of the «new hermeneutic» to blur the distinction between statements possible on the basis of academic historical research and statements possible only on the basis of faith.

This question of the continuity between historical Jesus and kerygmatic Christ became a major aspect of the discussion, other Bultmann Schüler adding their particular contributions, until eventually it resulted in the development of a wholly new position: the «new hermeneutic» of Ernst Fuchs and Gerhard Ebeling.

Such plasticity allows Yu to execute the cognitive leap between the visual currencies as employed by his works and their titles, allowing for a hermeneutic and polysemic output, which informs his highly personal artistic discourse.