Sentences with phrase «historical meaning of the text»

Not exact matches

This is precisely why he argued that judges often need, through careful historical analysis, to consult the original meaning of the words in the legal text.

In another essay he casts a distrustful eye to learned commentaries — in his view, they often obscure the plain meaning of the text as they explore the linguistic and historical context of a passage.

Honoring reason in the reading of scripture means «giving up merely arbitrary or whimsical readings of texts, and paying attention to lexical, historical considerations,» says Wright.

Historical criticism causes us to miss the message the original author was trying to convey, what issues their audience was dealing with, and as a result, we completely miss the message and meaning of the text.

I do not elsewhere «skewer» conservatives for their devotion to the founders» intentions because of its resemblance to the principle of sola scriptura — I note this mostly as a bemused observation — but because, apparently unlike Reilly, I do not subscribe to a «Great Man» view of historical agency and historiography in which the mens auctoris provides the definitive key to the meaning of texts or historical events.

This approach's disadvantage is that it strips the text of any historical meaning.

For example, he brands as «rubbish» Francis Watson's complaint that historical criticism treats «texts as historical artifacts whose meaning is wholly determined by their historical circumstances of origin.»

Even though the «historical section» or humiliation seems even to disappear from some of these kerygmatic texts, their original intention was to emphasize the meaningfulness of Jesus» historicity or humiliation, and only with gnosticism was this original meaning lost.

He remembers that there have been plenty of theologians down to the present day who by subtle doctrines and distinctions have not wanted to admit the meaning of that text from the Letter to Timothy, or who tried to evacuate its clear sense and force by saying that such non-Christians could not believe because they have not got the historical revelation of God's word and so could not be saved, because without real faith salvation is impossible.

So historical - cultural background studies are helpful, but even they will not give you absolute certainty about the meaning of any text.

Does this mean that we should then move from a historical to an existential understanding of the text?

With its appeal to the so - called historical - critical method for gaining an insight into the meaning of the text, this approach is to be associated with the liberal theology stemming from the Enlightenment.

With a priori alienation (Verfremdung) from the text as the starting point, the intelligibility of mind, laboring in and through methodology, would transport the interpreter into the realm of another time and place and by the determination of meaning in relation to a specific historical context would illuminate the obscure text.

The original meaning of the text — that is, the intention of the writer in the historical, cultural context of the writing — is disregarded by dispensationalists.

But the fact that it is a text of Scripture in the Church's proclamation means that an historical interpretation of a sermon of the past is incomplete.

Others eliminate the force of the difference, but not the difference itself, by making various distinctions, for example, between the historical «accidents» and the eternal «essence» (as in Harnack), or between the familiar present worldview, which is normative, and the strange, alien past one, which is not (as in J. Weiss and Schweitzer), or between what a text «says» and what it «means» (as in Bultmann, whose approach attempts to resolve the tensions involved in the former two enterprises).

Most of the current hermeneutical options tend toward reduction or exclusion in the act of interpretation, as when they utilize either structuralist or «historical - critical» methods, focus on either sociological data or «ideas,» and locate «meaning» in the internal «world» of the text, or in the external reality to which it refers, or in the author's intention, or iii the reader's response (see OTIPP 1).

Even if it is true, finally, that the text accomplishes its meaning only in personal appropriation, in the «historical» decision (and this I believe strongly with Bultmann against all the current philosophies of a discourse without the subject), this appropriation is only the final stage, the last threshold of an understanding which has first been uprooted and moved into another meaning.

In his Presidential Address to the North American Patristic Society in 1994, Frederick W. Norris acknowledged that «some of the most interesting voices interpreting early Christian texts are Christian theologians from Africa, Asia, and Latin America,» and that some of them «make historical comments and acknowledge that their sense of what the texts mean is formed by their present commitments and their membership in specific communities.»

When there were contradictions in those materials, a reconciliation was effected, or at least attempted, through the use of the «different levels of interpretation», where the historical meaning, the moral meaning, the theological meaning, and the highly mystical meaning could be distinguished and an appropriate distribution made in the discussion of this or that biblical text.

Enns goes on to remind readers that «a text's meaning is rooted in its historical and literary context,» and to argue that the historical and literary context of much of the Old Testament can be found in the questions and concerns of post-exilic Israel.

Of course, I am not a theologian or well read or educated in the Bible with all the pertinent historical, cultural, or grammatical facts required to understand and interpret the text in my intellectual grasp, so I may have misunderstood your meaning, missed a point, or maybe we're saying the same thing but each from a different perspective, like is said those who misread Paul's Roman epistle and James» epistle.

Stackhouse calls historical work governed by these questions «postcritical theological reflection about the meaning of a text» (218).

To be true to the Incarnational Principle expressed by Pius XII we must seek to understand the meaning of the texts in their historical, cultural context.

Made up of a wide - range of interesting and exciting lessons, students should complete this scheme having gathered vital skills in: interpreting the significant meanings of the text, understanding the writer's ideas within the text, identifying the traits of key characters, settings, and themes, and relating the text to its social and historical context.

Made up of a wide - range of interesting and exciting lessons, students should complete this scheme having gathered vital skills in: interpreting the significant meanings of the text, understanding the writer's ideas within the text, identifying the traits of key characters, settings, and themes, understanding dramatic and language devices, and relating the text to its social and historical context.

This may mean, for example, reading comprehension of grade - level text, standards of mathematical practices, scientific inquiry processes, historical reasoning or academic discussion techniques aligned with speaking and listening standards.

These adjustments might include, for example, drawing a diagram to help in the understanding of a mathematical problem, or determining that more research is needed to be able to analyse historical events, or re-reading a text to clarify the meaning.

His multi-media work engages with language on both a literal and formal level and through the use of [often incomplete] texts, as well as images and considered juxtapositions, eliciting new and sometimes radical meanings from historical interpretation and narrative.

Katja Novitskova and Timur Si - Qin Artists: Katja Novitskova and Timur Si - Qin Curated by Agatha Wara Adopting the language of global advertising and offering acute reflections on what it means to live under today's historical conditions, Katja Novitskova and Timur Si - Qin present images, objects, and texts that address our contemporary state of conflation: the value transitions between the biological and the cultural, from information into matter.

«Based on its plain meaning and read in context, the term «intercept» in s. 183 of Part VI of the Criminal Code encompasses the production or seizure of historical text messages stored by a service provider.»