Sentences with phrase «of biblical hermeneutics»

Lind is a Mennonite, so readers will be pretty sure where he is heading with his analysis, but if they have an interest in the fine points of biblical hermeneutics, the journey on which he takes them is quite enlightening.

As we turn in the next chapter to consider the evangelical church's role in society, we will see that matters of a correct theological understanding of social ethics - one resting in Biblical authority - do not hinge so much on the issue of Biblical hermeneutics as they do on the matter of conflicting loyalties to ecclesiological traditions.

From the doctrine of God, we must turn in our discussion of authority to the matter of Biblical hermeneutics and questions of theological formation.

To reject the task of Biblical hermeneutics would be theological suicide.

Not exact matches

Revisiting late medieval biblical interpretation, we may consider the delicacy of the hermeneutic circle formed by Scripture and tradition, appreciating the fragility of a synthesis that refuses to impose on ancient consensus a linear, hierarchical path to truth.

Knust shows absolutely no awareness of Biblical exegesis, hermeneutics, genre, social and historical context, or even a rudimentary understanding of what's prescriptive or descriptive text in some of the historical Biblical narratives.

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.

In her review, Keller says, «You began your project by ignoring (actually, by pretending you did not know about) the most basic rules of hermeneutics and biblical interpretation that have been agreed upon for centuries.»

Focusing on the most hyperbolic elements of the project, and totally ignoring the legitimate questions I raise throughout the book, Keller and others have chastised me as silly, unable to handle basic biblical hermeneutics.

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.

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.

One: What makes interpretation of a Biblical text an exercise in process hermeneutics — that is, is it the application of process theory of interpretation, or that it involves the use of process categories?

By contrast the second kind of argument mounted under the banner of process hermeneutics supports a claim that such - and - such a tenet of process theology is «Biblical theology» in the sense of being compatible with what some Biblical texts say on a theological topic.

One of the claims made on behalf of a process hermeneutics is that it can invite and empower the interpreter to be equally attentive to all aspects of Biblical texts.

In these arguments the move from data consisting of Biblical texts construed in a certain way to conclusions concerning what truly is a tenet in some Biblical theology is warranted by process hermeneutics, strictly understood, i.e., a process theory of understanding.

I suggest that it really is not «hermeneutics» at all, neither «process» hermeneutics nor any other, although it nonetheless is certainly a kind of theology, even a kind of «Biblical theology.»

Two: It seems that these exercises in process hermeneutics are done as exercises in Biblical theology; but it is «Biblical theology» in two quite different senses of the term (although they could be interrelated).

Of course, process theology can not fulfil this responsibility without interpreting Scripture, and the separation of process theology in recent decades from the close involvement in Biblical scholarship of the earlier Chicago school has led to critical weaknesses which are only now being addressed.1 Nevertheless, for process theology the appropriate relationship to the Bible can not be exhausted by hermeneutiOf course, process theology can not fulfil this responsibility without interpreting Scripture, and the separation of process theology in recent decades from the close involvement in Biblical scholarship of the earlier Chicago school has led to critical weaknesses which are only now being addressed.1 Nevertheless, for process theology the appropriate relationship to the Bible can not be exhausted by hermeneutiof process theology in recent decades from the close involvement in Biblical scholarship of the earlier Chicago school has led to critical weaknesses which are only now being addressed.1 Nevertheless, for process theology the appropriate relationship to the Bible can not be exhausted by hermeneutiof the earlier Chicago school has led to critical weaknesses which are only now being addressed.1 Nevertheless, for process theology the appropriate relationship to the Bible can not be exhausted by hermeneutic.

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.

The structure of the report, combined with these explicit statements, indicates clearly that what is called for is biblical hermeneutics.

For prayers based on specific biblical texts and events, this pattern of interconnections also fosters a theocentric hermeneutic which resists any supersessionism.

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.

Such an approach leads to creative thinking and approaches to biblical hermeneutics, rather than simply consigning something to the trash bin of «error.»

This is not the place to draw out the implications this view has for our practice of hermeneutics and biblical interpretation.

Hans W Frei, The Eclipse of Biblical Narrative: A Study in Eighteenth and Nineteenth Century Hermeneutics (New Haven: Yale University Press, 1974).

He published the original version of The Identity of Jesus Christ: The Hermeneutical Bases of Dogmatic Theology in a Presbyterian adult education magazine called Crossroads in 1967, but it did not appear in book form until 1975 (Fortress), the year after he published The Eclipse of Biblical Narrative: A Study in Eighteenth - and Nineteenth - Century Hermeneutics (Yale University Press, 1974).

The earliest and most developed of these is African - American biblical hermeneutics.

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 of Mbiblical 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 of MBiblical Hermeneutics: Toward a Theory of Reading in the Production Hermeneutics: Toward a Theory of Reading in the Production of Meaning).

The biblical text was strictly defined, there were no subtexts, and hermeneutics was more like a home repair manual than an intuitive art, a set of rules for applying textbook formulas to problematic situations.

In the wake of Latin American liberation hermeneutics, religious communities and academics in the various countries of Africa and Asia have developed analogous forms of biblical interpretation that work from the particular experiences of those nations.

As the study of the history and science of biblical interpretation (Hermeneutics) demonstrates, the context of the reader heavily influences the interpretation of texts.

Anyone who spends time browsing there will find the stalls flooded with books that apply a hermeneutic of suspicion to biblical texts.

Elisabeth Schüssler Fiorenza, for example, writes that «a feminist critical hermeneutics of suspicion places a warning label on all biblical texts: Caution!

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.

Basing his hermeneutic on Oscar Cullmann's analysis of the biblical pattern of event and interpretation, new event and reinterpretation, he says:

Cox pointed to the significant work of hermeneutics which needed to take place in order to translate the gospel message from the biblical rural environment to an urban one.

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.

Gerald T. Sheppard, «Biblical Hermeneutics: The Academic Language of Evangelical Identity,» Union Seminary Quarterly Review 32 (Winter 1977): 84, 88

It's ironic that some complementarains have criticized A Year of Biblical Womanhood for employing an inconsistent hermeneutic without seeming to realize that this was exactly what I intended to do with the project.

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.

Some background: Rachel Held Evans has made a career out of undermining fidelity to the teachings of Scripture by ridiculing simplistic or non-existent notions of biblical interpretation (hermeneutics), while practicing a flawed hermeneutic of her own that often seems to be little more than an extension of her own ideology.

Both sides, however, have been coming to a growing appreciation of each other's concerns, with mainline denominations placing more emphasis on biblical hermeneutics and theological conservatives sounding the call to contextualize theology.

See J. Severino Croatto, «Biblical Hermeneutics in the Theologies of Liberation,» Irruption of the Third World: Challenge to Theology, eds.

By way of one such attempt at a new paradigm for biblical studies, I propose a dialectical hermeneutic whose dynamic moments might be schematically outlined as follows:

And in its quiet and unpretentious way the Guild for Psychological Studies has already for several decades been practicing a method of biblical study which achieves the same end for biblical hermeneutics.

The chapter headings give us an overview of the work: Ignorance of Scripture is ignorance of Christ: the theological project of Joseph Ratzinger; The critique of criticism: beginning the search for a new theological synthesis; The hermeneutic of faith: critical and historical foundations for a biblical theology; The spiritual science of theology: its mission and method in the life of the church; Reading God's testament to humankind: biblical realism, typology, and the inner unity of revelation; The theology of the divine economy: covenant, kingdom, and the history of salvation; The embrace of salvation: mystagogy and the transformation ofsacrifice; The cosmic liturgy: the Eucharistic kingdom and the world as temple; The authority of mystery: the beauty and necessity of the theologian's task.

There is biblical history, theology, archaeology, «criticism,» and hermeneutics (what happens to the Bible at the modern end of the sausage grinder).

It must operate open - eyed in the midst of the problem of hermeneutics, or principles of interpretation, as these are propounded by the biblical record.

In the absence of a thoughtful hermeneutic, we on the committee found ourselves ornamenting our drafts with biblical quotations, never saying why we chose them as we did.