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1
Mufida, Luluk Inda Rini, and Ghozi Mubarok. "Isra'iliyyat dalam Tafsir Modern: Studi Tentang Turunnya Adam dari Surga." Mutawatir : Jurnal Keilmuan Tafsir Hadith 10, no. 2 (December 20, 2020): 365–89. http://dx.doi.org/10.15642/mutawatir.2020.10.2.365-389.
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The narration of isrā’īlīyāt in the Qur’anic exegesis has been an object of criticism in modern times. However, the modern Qur’anic exegesis are not entirely free from the isrā’īlīyāt. This article seeks to examine the distribution of the isrā’īlīyāt in the writings of modern Qur’anic exegesis and their attitude towards it. By explicating the story of Adam’s falling from the heaven, it attempts to delve into four modern Qur’anic exegeses, namely Rashīd Riḍā, Hamka, M. Quraish Shihab, and Thoifur ‘Ali Wafa. This article argues that, first, those Qur’anic exegesis are not uninfected with the isrā’īlīyāt, although the number varies each other. In this case, Tafsīr Firdaws al-Na‘īm and Tafsir Al-Azhar ranks as the highest interpretation used isrā’īlīyāt. Second, the attitude of modern exegetes towards the isrā’īlīyāt is also not singular. Rashīd Riḍā and Buya Hamka tend to approach the isrā’īlīyāt in a critical manner. Quraish Shihab, although still narrating isrā’īlīyāt in his work, he tends to regard it as an insignificant source in the Qur’anic exegesis. While Thoifur tends to be loose and accommodating the isrā’īlīyāt.
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Durrani, Musaab Iftikhar. "http://habibiaislamicus.com/index.php/hirj/article/view/224." Habibia Islamicus 5, no. 2 (June 29, 2021): 90–108. http://dx.doi.org/10.47720/hi.2021.0502a08.
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This study aims to explain the foundations of the critical methodology of Imam Al-Alusi in his recantation of Imam Al- Fakhar Al-Razi opinions. The researcher chose this topic to conduct a study on it because both of the exegeses have great value and high status in exegeses field. They contain various benefits and useful matters in different sciences related to the holy Qur’an. Also, knowing the recantations are of great significance in identifying the foundations on which Imam Al- Alusi critical methodology was based. This paper shows how he applied this methodology to criticize the opinion of past exegetes especially Imam Al-Fakhar Al-Razi. In this study researcher has used the inductive extraction and descriptive method of research to discuss the critical methodology followed by Imam Al- Alusi. He refutes the opinions of Imam Al-Fakhar Al-Razi in various issues related to the exegesis.
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Ramelli, Ilaria L. E. "Patristic Exegesis." Religion & Theology 22, no. 1-2 (2015): 100–132. http://dx.doi.org/10.1163/15743012-02201008.
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This essay will argue that in several – often unnoticed – respects patristic exegesis can be relevant to contemporary biblical hermeneutics and can be a source of fruitful inspiration for it. From several quarters, contemporary scholars have called for an integrative approach to biblical hermeneutics, especially one that conjoins the historico-critical method and theological hermeneutics. A similar integrative approach was already adopted by patristic exegetes in Origen’s line, with their integration of historical reading and noetic exegesis, and with their hermeneutics of multiplicity that is another respect in which patristic exegesis proves highly relevant to contemporary biblical hermeneutics. The present relevance of scriptural passages is also a core principle of both patristic exegesis and contemporary hermeneutics, as well as the tenet of the unity of Scripture, which was emphasised by patristic exegetes and is to be taken into account in contemporary biblical hermeneutics with respect to the Bible as supertext. Also, philosophical investigation applied to scriptural hermeneutics is one of the most remarkable features of Origen’s and his followers’ hermeneutics. A reflection will thus be devoted to the relationship between philosophy and biblical hermeneutics, as well as between theology and philosophy, and a parallel will be drawn with philosophy of religion.
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O’Connor, M. John-Patrick. "Genesis 2:7 in Conversation: The Exegesis of Paul, Philo, and the Hodayot." Zeitschrift für die neutestamentliche Wissenschaft 110, no. 1 (March 1, 2019): 84–103. http://dx.doi.org/10.1515/znw-2019-0004.
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Abstract This article places three Jewish exegetes of Gen 2:7 in conversation—Paul, Philo, and the authors of the Hodayot. This exercise of comparative exegesis hopes to caution overly ambitious parallels between Paul and his contemporaries. When discussions of Philo or the Hodayot serve the end of clarifying Paul’s otherwise cryptic treatise on the resurrection, the results have yielded, at times, similarities between Paul and his contemporaries at the cost of evaluating each author’s critical differences. Instead, this article examines the exegesis of three Jewish readers of one text, Gen 2:7, each on his own terms, in an attempt to avoid mapping one interpreter’s exegesis onto another’s. Each of these three Jewish readers appeal to Gen 2:7 for answers related to anthropology and the afterlife. By placing Paul alongside two other Jewish readers of the same text, this article highlights their similarities while also appreciating their differences.
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Makaudze, Godwin. "An Eco-critical Exegesis of Shona Taboos." Current Writing: Text and Reception in Southern Africa 33, no. 2 (July 3, 2021): 143–53. http://dx.doi.org/10.1080/1013929x.2021.1970356.
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Rashid, Salim. "Rothbard on money: A critical textual exegesis." Quarterly Journal of Austrian Economics 3, no. 3 (September 2000): 75–80. http://dx.doi.org/10.1007/s12113-000-1022-4.
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Seow, C. L. "Text Critical Notes on 4QJoba." Dead Sea Discoveries 22, no. 2 (July 30, 2015): 189–201. http://dx.doi.org/10.1163/15685179-12341350.
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Several commentaries on the book of Job have appeared since the publication of 4QJoba in 2000. Yet none has taken its readings into consideration in the exegesis of the passages represented therein. It is the purpose of this study, therefore, to reexamine the variants in 4QJoba, assess their value for the textual criticism and exegesis of the book, and consider the relationship of the ms to the mt and other Vrss. This article contends that 4QJoba does not strictly belong to the text tradition represented by the mt and that in several cases it preserves readings that are at least viable if not even superior to what one finds in the mt, including at 31:15; 36:23, 24; 37:1, and 37:2.
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McMahon, Christopher. "Sandra Schneiders, Critical Exegesis, and the Theological Interpretation of Scripture." Horizons 48, no. 1 (April 6, 2021): 1–33. http://dx.doi.org/10.1017/hor.2021.3.
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Current trajectories in biblical interpretation have increasingly shelved or even attacked historical-critical methodologies, replacing these methodologies with doctrinally grounded (meta)narratives as the primary framework for the interpretation of Scripture. This trajectory is particularly apparent among proponents of the “theological interpretation of scripture” (TIS). These interpretive trajectories tend to be self-referential inasmuch as their primary aim is to buttress the doctrinally grounded narrative framework itself rather than providing any critical function that could move readers beyond ecclesially established horizons. Sandra Schneiders, however, stands out in the field of theology as a potent exemplar of nonreductive critical biblical exegesis, and her performance as an exegete has long anticipated the concerns of TIS. Schneiders' approach marks an important path forward for interpreters of Scripture, one that is critically informed, hermeneutically sound, and both theologically and spiritually fruitful. Schneiders’ own account of the Johannine resurrection narrative may prove helpful and even exemplary for contemporary exegetes and systematic theologians alike.
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Grohmann, Marianne. "Zur Bedeutung jüdischer Exegese der Hebräischen Bibel für christliche Theologie." Evangelische Theologie 77, no. 2 (April 1, 2017): 114–31. http://dx.doi.org/10.14315/evth-2017-0206.
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Abstract The article analyses the interaction between the Protestant »principle of Scripture«, historical critical exegesis and Jewish interpretations of the Hebrew Bible. The goal of historical critical exegesis of interpreting biblical texts as precisely as possible within their historical and literary contexts is fundamental for the Jewish-Christian dialogue. The plurality of Jewish interpretations of the Hebrew Bible is presented by means of their hermeneutical principles. The article emphasizes the relevance of Jewish biblical interpretation for both Old Testament exegesis and Christian theology, exemplified through different readings of Exod 33:17-23.
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Powell, Jason L. "Understanding the Human Aging Body – A Critical Exegesis." Open Journal of Geriatrics 1, no. 2 (2018): 23–32. http://dx.doi.org/10.22259/2639-359x.0102004.
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Van der Heide, Albert. "Midrash and exegesis – distant neighbours?" Nordisk Judaistik/Scandinavian Jewish Studies 20, no. 1-2 (September 1, 1999): 7–18. http://dx.doi.org/10.30752/nj.69555.
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The term Midrash should be reserved for the specific quotation literature of the rabbinic sources of classical Judaism. Decisive is its literary form: the combination of rabbinic statement and biblical quotation. All other rabbinic and non-rabbinic texts should better not be called Midrash. Great caution is needed in the use of the term exegesis in relation to Midrash. For the modern mind exegesis is something connected with critical philology and history. In principle Midrash is something completely different and could more aptly be called ‘a kind of theology’ than the usual designation as ‘a kind of exegesis’. In fact, the association of Midrash with exegesis implies a great injustice towards Midrash. Despite all appearances, Midrash is not exegesis, nor a ‘kind of exegesis’, although it does contain elements of biblical exegesis. Although Midrash has certainly played a role in the origin and history of modern biblical exegesis, this particular role is a matter of the past. The relation between Midrash and modern exegesis now has become merely platonic, a source of inspiration and, possibly, admiration as an example of textual sensitivity&&as a vehicle of rabbinic theology&&and – eventually – as a model for a new post-modern system of hermeneutics.
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Weir, Simon. "Paranoiac Critical Interiorisations:." idea journal 12, no. 1 (July 8, 2018): 60–71. http://dx.doi.org/10.37113/ideaj.v0i0.94.
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 Salvador Dali?’s surrealist process, which he named the paranoiac critical method, is a method of generating irrational knowledge through the associative mechanisms of delirious phenomena. Drawing together the story of Odysseus and the Sirens in Homer’s Odyssey and K. Michael Hay’s essay on the modernist dematerialisations of Mies van der Rohe’s Seagram Building (1958) in New York, the paranoiac critical method is employed in an exegesis of Buckminster Fuller’s giant geodesic domes as a continuation of the transformative power of Odysseus’s legendary journey of interiorisation.
 
 
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Fadil, Marjan. "Ideological Exegesis: The Critical Study of Contemporary Interpretive Methodologies." Takwil: Journal of Quran and Hadith Studies 1, no. 1 (June 6, 2022): 51–71. http://dx.doi.org/10.32939/twl.v1i1.1257.
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The development of exegesis covered the ideology of the interpreter which is influenced by education, the sect adopted and the environment that surrounds the interpreter. The belief held by the commentator is then turned into a truth which sometimes blames other interpretations. The ideology of this interpretation can be found when Islam had developed during the tabi'in period, namely when a period of the emergence of various works of interpretation with the style of Sufism, theology, fikh, linguistics and so on. This ideological interpretation is then seen by contemporary commentators as a weakness of the previous interpretation. This study reveals various arguments from contemporary commentators regarding the methodology of interpretation, the ideology of interpretation to the subjectivity of previous commentators. This methodological criticism by contemporary experts is formulated in several important points as recommendations for the present.
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Millay, Thomas J. "Septuagint Figura: Assessing the Contribution of Richard B. Hays." Scottish Journal of Theology 70, no. 1 (February 2017): 93–104. http://dx.doi.org/10.1017/s0036930616000491.
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AbstractThis article offers a brief engagement with Richard B. Hays's 2014 book Reading Backwards, with occasional reference to its 2016 successor, Echoes of Scripture in the Gospels. Beginning with a genealogy of Hays's notion of figural exegesis, the article calls attention to the bold theological claims that cash out his understanding of figural exegesis. It then proceeds to a critical dialogue that questions Hays' identification of his understanding of figural exegesis with that of the church fathers. Irenaeus and John David Dawson are drawn upon to argue for a significant difference between ancient practice and the post-critical hermeneutics evinced throughout Reading Backwards. The two approaches are by no means as easily drawn together as Hays seems to suggest, and the difference has significant implications for understanding the role God might play in how we relate the Old Testament to the New.
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El- Kubesi, Ahmed Abdol Kareem, та Mona Mustafa Shehade Mustafa Shehade. "مخالفات الرازي لأبي مسلم الأصفهاني في تفسيره الكبير– الجزء الأول من سورة البقرة نموذجاً - عرض ودراسة نقدية." Maʿālim al-Qurʾān wa al-Sunnah 15, № 2 (1 грудня 2019): 197–214. http://dx.doi.org/10.33102/jmqs.v15i2.192.
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This research is aimed at exploring interpretation differences in Surah al-Baqarah between Abu Muslim al-Asfahani (d. 322AH/933CE) and Fakhr al-Din al-Razi’s (d. 606/1210) al-Tafsir al-Kabir. Through critical study to uncover the character of these differences, comparing their interpretations with other exegetes as well as correlating their thought with the Quranic exegesis and its sciences, this study demonstrates that a possible tarjih (choosing between existing opinions) can be inferred on this matter. This approach facilitates to address the character of these differences at establishing their arguments that were supported with valid evidences. Hence, the study employs inductive analytical evidence-based approach that traces the controversial issues between Abu Muslim al-Asfahani and al-Razi in the first juz’ (part) of Surat al-Baqarah until verse 115 in al-Tafsir al-Kabir. To summarize the article, al-Razi's opposition to the opinions of Abu Muslim essentially followed the principles of Quranic exegesis and its sciences in addition to the advocacy of majority of Muslim scholars.
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Magarik, Raphael. "Milton's Phylacteries: Textual Idolatry and the Beginnings of Critical Exegesis." Milton Studies 57, no. 1 (January 1, 2016): 31–61. http://dx.doi.org/10.2307/26396087.
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Batemarco, Robert. "Comment on rashid’s “rothbard on money: A critical textual exegesis”." Quarterly Journal of Austrian Economics 3, no. 3 (September 2000): 81–83. http://dx.doi.org/10.1007/s12113-000-1023-3.
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Magarik, Raphael. "Milton's Phylacteries: Textual Idolatry and the Beginnings of Critical Exegesis." Milton Studies 57, no. 1 (2016): 31–61. http://dx.doi.org/10.1353/mlt.2016.0002.
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Wilson, Adrian. "Foucault on the "Question of the Author": A Critical Exegesis." Modern Language Review 99, no. 2 (April 2004): 339. http://dx.doi.org/10.2307/3738750.
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Dinata, Muhamad Ridho. "KONSEP TOLERANSI BERAGAMA DALAM TAFSIR AL-QUR’AN TEMATIK KARYA TIM DEPARTEMEN AGAMA REPUBLIK INDONESIA." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 13, no. 1 (January 22, 2012): 85. http://dx.doi.org/10.14421/esensia.v13i1.723.
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In a decade of post-reformation era, the religious life has been nuanced with the vast existence of radical-fundamental movements that underscore the non-compromised mode of action and tend to legalize violence pursuing their aims in Indonesia. At the same time, it is urgent to note the release of The Thematic Exegesis (Tafsir) of Al-Qur’an: The Inter-religious Relationship as the implementation of RPJMN 2004-2009 by the Ministry of Religious affairs the Republic of Indonesia. The issue of the exegesis serves as the benchmark of various Tafsir of either in a too-literal or a too-liberal one appeared in Indonesia. The issue is then the relationship between the condition of religious life in Indonesia and The Thematic Exegesis of AlQur’an: The Inter-religious Relationship as the government type of Tafsir.This research uses a critical discourse analysis in that it implements Teun A. van Dijk’s model of discourse analysis focused on three dimensional constructions of discourse: text, social cognition, and social context. To sum up, the concepts of religious tolerance offered in the exegesis are the principles of religious freedom, the tolerance of religious other, and the harmonious principle. Those three concepts of religious tolerance are a government version as it is imbued in the Exegesis produced by the government. This underlines the relationship of the Exegesis as a product of knowledge and power.
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Reno, R. R. "Using the Fathers." Journal of Theological Interpretation 7, no. 2 (2013): 163–70. http://dx.doi.org/10.2307/26421563.
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Abstract Scholarly study of the biblical exegesis of the church fathers has increased significantly. However, authors of contemporary commentaries are little influenced by patristic exegesis. This lack of influence flows from a number of factors. Most commentaries are written by biblical scholars who are formed by the modern tradition of historical-critical analysis. The few theologians who write commentaries have their own modern habits of mind that tend toward conceptual abstraction. Both types of modern scholar tend to make different assumptions about the Bible and the purposes of exegesis than did the church fathers. Recovering the exegetical genius of the church fathers requires adopting their assumptions, as least in part. This is as much a spiritual as an intellectual challenge.
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Reno, R. R. "Using the Fathers." Journal of Theological Interpretation 7, no. 2 (2013): 163–70. http://dx.doi.org/10.2307/jtheointe.7.2.0163.
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Abstract Scholarly study of the biblical exegesis of the church fathers has increased significantly. However, authors of contemporary commentaries are little influenced by patristic exegesis. This lack of influence flows from a number of factors. Most commentaries are written by biblical scholars who are formed by the modern tradition of historical-critical analysis. The few theologians who write commentaries have their own modern habits of mind that tend toward conceptual abstraction. Both types of modern scholar tend to make different assumptions about the Bible and the purposes of exegesis than did the church fathers. Recovering the exegetical genius of the church fathers requires adopting their assumptions, as least in part. This is as much a spiritual as an intellectual challenge.
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Aras, Zakir, and Sohirin Mohammad Solihin. "Political Exegesis of the Holy Quran: A Rational and Critical vision." Al-Jami'ah: Journal of Islamic Studies 60, no. 1 (June 29, 2022): 287–314. http://dx.doi.org/10.14421/ajis.2022.601.287-314.
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This study deals with the exposition of political orientation in giving exegetical understanding of the Holy Qur’an with the use of rational and critical vision. It also attempts to analyse the books on sciences of the Quran to reveal the advantegous and disadvantageous for those who subcribe what so-called ‘the modern way of exegesis’. In addition, it presents the efforts of previous exegetical notion as well as the contribution of contemporary scholars in dealing with the issue of political exegesis by explaining their political direction. Moreover, it aims at giving scientific solutions and presenting rational responses with regard to the lacking aspects of the methodology within political exegesis of the book of Allah and to disclose the thing which comes closer to the truth. The study relied on the descriptive and analytical approach, where to discuss in the folds of the research and analytical based on exploring political interpretation and monitoring its pros and cons. There is no doubt that the Qur’an is the first source of Islamic legislation, and therefore it encompassed all social fields, and based on this basis, limiting the understanding and interpretation of the Qur’an to a specific thing or to a specific era or a method of curriculum is something that contradicts the Qur’an itself. Just as we welcome the various explanatory methods and their methods and colors, we must welcome the political interpretation of our days as long as it adopts the right approach and the good methods. However, it is not possible to deal with the entire Qur’an with a naive political perspective, and to interpret the Book of God according to political requirements and concepts, as it will lead to the emergence of political movements or military groups that give great interest in the political aspect of the Qur’an, so the Holy Qur’an enters into a political battle that the message of the Holy Qur’an does not aim at.Artikel ini membahas orientasi politis dalam penulisan tafsir Qur’an dengan pendekatan yang lebih rasional dan kritis. Artikel ini juga menganalisis literatur kajian tentang Qur’an serta menunjukkan keuntungan dan kerugian dari istilah yang dikenal sebagai pendekatan modern dalam tafsir Qur’an. Selain itu juga menjelaskan kajian–kajian tafsir sebelumnya hingga kontribusi kajian sarjana tafsir saat ini yang terkait dengan pembahasan politisasi tafsir berserta kecenderungan politisnya. Disamping itu, artikel ini memberikan solusi dan respon rasional berdasar pada aspek kesenjangan metodologi politisasi tafsir dan usaha mengungkapkan pada kebenaran. Kajian ini menggunakan pendekatan deskriptif dan analitik, dimana akan didasarkan pada eksplorasi berbagai penafsiran politis dan mengamati pendukung dan penentangnya. Tidak ada keraguan bahwa Qur’an adalah sumber hukum Islam yang pertama dan merangkum semua bidang, sehingga atas dasar ini membatasi pemahaman dan penafsiran Qur’an kepada sesuatu atau era tertentu atau kurikulum tertentu adalah sesuatu yang bertentangan dengan Qur’an itu sendiri. Seperti halnya kita menerima penjelasan tentang metode dan ragam yang sudah ada, maka kita juga harus menyambut baik ragam tafsir dan orientasinya saat ini selama menggunakan pendekatan yang tepat dan metode yang baik. Meski demikian, tidak mungkin berurusan dengan Qur’an yang perspektif tafsirannya naif dan mengikuti kecenderungan politik tertentu hingga memunculkan gerakan atau kelompok politik tertentu. Alih-alih justru membawa Qur’an dalam pertikaian politik dan jauh dari pesan-pesan Qur’an yang sebenarnya.
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Vaid, Mobeen. "Can Islam Accommodate Homosexual Acts? Qur’anic Revisionism and the Case of Scott Kugle." American Journal of Islam and Society 34, no. 3 (July 1, 2017): 45–97. http://dx.doi.org/10.35632/ajis.v34i3.352.
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Reformist authors in the West, most notably Scott Kugle, have called Islam’s prohibition of liwāṭ (sodomy) and other same-sex behavior into question. Kugle’s “Sexuality, Diversity, and Ethics in the Agenda of Progressive Muslims” (Progressive Muslims: 2003) and Homosexuality in Islam(2010) serve as the scholarly center for those who advocate sanctioning same-sex acts. Kugle traces the heritage of the Lot narrative’s exegesis to al-Tabari (d. 310/923), which, he contends, later exegetes came to regard as theologically axiomatic and thus beyond question. This study argues that Kugle’s critical methodological inconsistencies, misreading and misrepresentation of al-Tabari’s and other traditional works, as well as the anachronistic transposition of modern categories onto the classical sources, completely undermine his argument.
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Vaid, Mobeen. "Can Islam Accommodate Homosexual Acts? Qur’anic Revisionism and the Case of Scott Kugle." American Journal of Islamic Social Sciences 34, no. 3 (July 1, 2017): 45–97. http://dx.doi.org/10.35632/ajiss.v34i3.352.
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Reformist authors in the West, most notably Scott Kugle, have called Islam’s prohibition of liwāṭ (sodomy) and other same-sex behavior into question. Kugle’s “Sexuality, Diversity, and Ethics in the Agenda of Progressive Muslims” (Progressive Muslims: 2003) and Homosexuality in Islam(2010) serve as the scholarly center for those who advocate sanctioning same-sex acts. Kugle traces the heritage of the Lot narrative’s exegesis to al-Tabari (d. 310/923), which, he contends, later exegetes came to regard as theologically axiomatic and thus beyond question. This study argues that Kugle’s critical methodological inconsistencies, misreading and misrepresentation of al-Tabari’s and other traditional works, as well as the anachronistic transposition of modern categories onto the classical sources, completely undermine his argument.
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Vaid, Mobeen. "Može li islam prihvatiti homoseksualne odnose? / Can Islam Accommodate Homosexual Acts?" Context: Journal of Interdisciplinary Studies 4, no. 2 (March 17, 2022): 79–122. http://dx.doi.org/10.55425/23036966.2017.4.2.79.
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Reformist authors in the West, most notably Scott Kugle, have called Islam's prohibition of liwāṭ (sodomy) and other same-sex behavior into question. Kugle's "Sexuality, Diversity, and Ethics in the Agenda of Progressive Muslims" (Progressive Muslims: 2003) and Homosexuality in Islam (2010) serve as the scholarly center for those who advocate sanctioning same-sex acts. Kugle traces the heritage of the Lot narrative's exegesis to al-Tabari (d. 310/923), which, he contends, later exegetes came to regard as theologically axiomatic and thus beyond question. This study argues that Kugle's critical methodological inconsistencies, misreading and misrepresentation of al-Tabari's and other traditional works, as well as the anachronistic transposition of modern categories onto the classical sources, completely undermine his argument.
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Zmuda, Michał. "Główne wyznaczniki metodologii canonical approach według Brevarda S. Childsa." Ruch Biblijny i Liturgiczny 61, no. 1 (March 31, 2008): 5. http://dx.doi.org/10.21906/rbl.312.
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The article is a description of main methodological guidelines of the canonical approach according to Brevard S. Childs, a former professor and specialist of the Old Testament at Divinity School of Yale University (New Haven). This new interpretation of the Bible, brought forth by the Pontifical Biblical Commission in The Interpretation of the Bible in the Church has arisen as the basis of critique of several assumptions in regard to the historical critical method connected with the insufficient use of theological dimension of biblical texts in exegesis. Main methodological issues of canonical approach are characterized by the in- terpretation in faith; canon the as norm and border in explanation of biblical texts; emphasis on final form of canonical text; serious treatment of canonical context and unity of the Bible in exegesis. The fundamentals of canonical approach presented let us define it as a “third way” in exegesis, leading through bridge between history and theology.
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Habib, Sandy. "Who Converts Whom? A Narrative-Critical Exegesis of the Book of Jonah." Biblical Theology Bulletin: Journal of Bible and Culture 44, no. 2 (May 2014): 67–75. http://dx.doi.org/10.1177/0146107914526522.
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Mujahidin, Anwar. "Tafsir Alquran dan Praktik Politik Umat Islam Indonesia Perspektif Tafsir al-Azhar dan Tafsir al-Mishbah." MUTAWATIR 7, no. 2 (December 1, 2017): 375–95. http://dx.doi.org/10.15642/mutawatir.2017.7.2.375-395.
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It is a common agreement that Muslims in Indonesia accept nation state as a system which is not based solely on religion, but religion, at the same time, could be the main pillar and source of value in its principal. This paper is aimed at putting Indonesian Qur’anic exegesis into consideration, Hamka’s Tafsir al-Azhar and M. Quraish Shihab’s Tafsir al-Mishbah, related to the issue of state power and government. It attempts to delve into the values constructed by both exegetes on the Qur’anic verses related to the principles of the power and how those values are applied in the nation state formation. The results of the study suggests that some of Qur’anic values composed by both exegetes is: realization of nation state in a well-organized bureaucratic system, that is manifested in a good leadership, which is based on high competency selected based on democratic system selection (mushawarah). These values are able to be exemplified by both exegetes in nation-state frames with reference to cooperative and critical attitude towards the government.
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Astorga, Ma Christina A. "Ignatian Discernment: A Critical Contemporary Reading for Christian Decision Making." Horizons 32, no. 1 (2005): 72–99. http://dx.doi.org/10.1017/s0360966900002206.
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AbstractCommentaries on Ignatian Discernment are sharply divided on fundamentals, especially the interpretation of the three Ignatian modes of discernment. This essay negotiates a balance between preserving the inner logic of Ignatian discernment and proposing a new interpretation. Beyond the exegesis of the Ignatian texts, the essay attempts to make Ignatian discernment accessible for Christian decision making in a contemporary context, through the matrix of theological language that translates technical discourse into one that can be generally understood and appropriated for Christian moral and spiritual life.
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Siti Mir’atul Af’idah. "PHILOLOGICAL STUDY OF JALĀLAIN." AL ITQAN: Jurnal Studi Al-Qur'an 3, no. 2 (August 19, 2017): 27–54. http://dx.doi.org/10.47454/itqan.v3i2.26.
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Abstract The study of manuscript is one of the popular topics in the academical world. Especially for exegesis manuscript, it is rarely found in the archipelago. This research is important for preserving the cultural heritage in the form of manuscript. This article examines the codicological aspects of the manuscript. By using codicological discourse analysis, this research concludes that Jalālain Exegesis Manuscript of Kyai Nur Hisyam Mandirejo was written on European paper. He wrote the manuscript into two volumes for studying and learning significance. He finished writing the first volume in 1269 H. and the second volume in 1361 H. The manuscript is still quite clear to read, while the paper has weathered and even there are some papers lost and broken. By using critical discourse analysis, this research reveals that the manuscript consists of various additional information, such as grammatical or naḥwu explanation of certain words, stories related to certain sentences in the exegesis and ma’na gandhul pegon (interlinier text). By comparing the manuscript to Jalālain Exegesis of printed version that corrected by Muḥammad Dhu al-Kifl Zain al-Dīn al-Waṭanī, it was printed by Dār al-Kutub al-Islāmiyyah on January 2011th M. / Muḥarram 1432 H. The researcher reveals that both of them are similar text but have different main text for the guidelines copying process. Some differences found in several sides of study. This research concludes that there are three patterned errors of manuscript writing, like about the writing of لا, ه (ha`) and ى (alif layyinah). Keyword: Jalālain exegesis, manuscript, Kyai Nur Hisyam, philological study.
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TRIMM, CHARLIE. "Evangelicals, Theology, and Biblical Interpretation: Reflections on the Theological Interpretation of Scripture." Bulletin for Biblical Research 20, no. 3 (January 1, 2010): 311–30. http://dx.doi.org/10.2307/26424448.
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Abstract The theological interpretation of Scripture (TIS) has become very popular in recent years among both biblical scholars and theologians. But this popularity has polarized biblical studies, as some biblical scholars have strongly rejected TIS while others have hailed it as the savior of the moribund historical-critical method. Beyond these contrary assessments of TIS, another key problem in understanding TIS is the diverse (and sometimes contradictory) methods employed by TIS interpreters. This article will study the positive and negative aspects of TIS from the perspective of Evangelical biblical scholarship and propose a spectrum of styles of exegesis showing the range of methodologies in TIS and how they relate with other types of exegesis.
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Capetz, Paul E. "Theology and the Historical-Critical Study of the Bible." Harvard Theological Review 104, no. 4 (October 2011): 459–88. http://dx.doi.org/10.1017/s0017816011000411.
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One salient characteristic of our current situation is the emergence of a growing consensus among theologians and biblical scholars alike that the time has come to “dethrone” historical criticism as the reigning paradigm of scriptural exegesis for the sake of recovering a theological interpretation of the Bible on behalf of the church.1 To illustrate this new development, I have chosen to focus on the arguments of three prominent biblical scholars, each of whom has made a sustained case about the negative effects of historical criticism upon theological exegesis: They are Brevard S. Childs, Christopher R. Seitz, and Dale B. Martin. All three scholars have close ties to Yale and, not surprisingly, they bear a sort of family resemblance to one another inasmuch as their work partakes of theological themes and concerns that have been prominent at that school in recent decades. Notwithstanding their antagonistic posture toward historical criticism, all three are gifted practitioners of the very method whose dominance they seek to overturn. Since I am not a biblical scholar, I must enter into discussion with them as a theologian who is equally concerned about the relations between biblical studies and theology. At the outset, however, it is necessary to clarify that my own theological orientation prevents me from embracing their call to depose historical criticism. As a liberal Protestant for whom historical-critical interpretation of both the biblical and the post-biblical tradition is constitutive of theology's proper task, their initial premise that historical criticism is somehow inimical to a theological treatment of the Bible strikes me as false and misleading. Contrary to the impression given by their explicit formulations, it appears that the real target of their polemics is not historical scholarship per se but, rather, the normative uses to which it is put in theologies informed by it.
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Usman, Alabi, and Salihu Bashir. "Washington Consensus, Globalization, Neo Liberaism and the State in Africa: A Critical Exegesis." Journal of Public Administration and Governance 8, no. 1 (March 3, 2018): 165. http://dx.doi.org/10.5296/jpag.v8i1.12757.
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Neoliberalism as a political economic ideology drives the world’s global economy and it’s responsible for the rise and fall of nations especially the advanced and developing world respectively. The global political economy is driven by neoliberal thought and the market has for so long being a medium for distilling the values of a global hegemon that maintains the global political economy and legitimizes its leadership. Washington Consensus is one of the recent policies that expresses neoliberal economic thought and aims at perpetuating the integration of developing world to the global capitalist grid and also recently the Soviet States that emerge out of the ashes of the former Soviet Union. But in all, the Washington Consensus has failed and failed woefully and has plunge the countries where it was adopted into deeper crisis, it has not put into consideration country specific peculiarities and has assumed that Latin America’s problem is peculiar to that of other developing countries. Washington Consensus has even went as far as the new Soviet countries who do not even have a well differentiated market structure therefore has no basis for the Washington Consensus. Yet this has shown that the Washington Consensus is an ideological make up rather than an economic prescription. However Neoliberalism did not stop at that, the pervasiveness of neoliberal ideas has led to globalization which is the present reality of the global political economy, the market becomes a universal phenomenon under globalization thus making neoliberal economic arrangement the end of history. The central argument of this paper on globalization is that it was triggered, it was not supposed to be now, the world was not prepared for globalization and that is why we are having the several backlashes occurring now. What exactly does this portends for the African state, the argument of this paper is for the state. Inspite of globalization, the role of the state cannot be jeopardized; the state in Africa is pivotal to the much needed economic leap of Africa. I also argued that neoliberalism distorted the African economic arrangement and led to the neo-patrimonial nature of the African states which makes it incapable of auto centric development. This paper concludes that there is no better period for Africa to develop than in this age of globalization and that regionalism is pivotal to Africa’s economic advancement
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Holt, Else K. "Profeterne som litterære personae." Dansk Teologisk Tidsskrift 78, no. 1 (February 10, 2015): 45–61. http://dx.doi.org/10.7146/dtt.v78i1.105738.
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The interest within early historical-critical exegesis for the religiouspersonality of the Old Testament Prophets has changed within parts of recent exegesis to a quest for the presentation of the prophets as literary personae. This article presents the early approach to the prophets, introduces the concept of persona from a literary and anthropological perspective as a literary strategy and a “mask” and divine mouthpiece, and connects it with the genre of ancient biography. These approaches are applied to the prophetic book of Ezekiel suggesting that this book be considered not as historiography but as a theological-literary presentation of its message through the life and acts of the literary persona of Ezekiel. The article ends with considerations of Old Testament communication of normativity through prophetic narrative.
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Bloomquist, L. Gregory. "A Contemporary Exegesis At the Edges of Chaos." Religion and Theology 11, no. 1 (2004): 1–38. http://dx.doi.org/10.1163/157430104x00014.
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AbstractBiblical exegesis continues to work under the aegis of assumptions that have been associated with it since the late critical period. I identify primary ones: a posture of objectivity toward the biblical text that purports simply to find in the text what is already there and an approach to the text that abstracts it from the real life experience of human persons. Using socio-rhetorical analysis, I show how ideological analysis undercuts the first assumption, that of passivity toward the text and false modesty toward the exegetical process. Using the same analysis, I show how it is possible to re-enflesh the text to overcome the second problem. This re-enfleshment leads me to reflect on ways that socio-rhetorical analysis accords with contemporary scientific explorations of 'complexity, which emerges on the edge of chaos. I conclude with a call to adopt exegetical practices that can exist on and grow with such a complexity and to see the shortcomings of those practices that adopt an artificial truncation of the process, a truncation that can only be understood as 'death'in contrast with 'life'.
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Klein, Hans. "Die historisch-kritische Methode der Bibelauslegung." Review of Ecumenical Studies Sibiu 6, no. 3 (December 1, 2014): 336–53. http://dx.doi.org/10.2478/ress-2014-0128.
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Abstract The historical-critical method of biblical exegesis has its roots in Humanism and in the Enlightenment. Humanism situated the Bible in the series of ancient texts, whilst the Enlightenment sought the rational elements in the message of the Bible. The method, developed over a long period of time, proceeds from the assumption that the Bible has a message, first and foremost, for the respective era. This is why it tries to distil the demands and consolations of the Bible on the basis of (historical) knowledge about the respective era, and to sound the depths of its message for the present on this basis. There are many steps the interpreter must go through to create a space in his heart for the message of the Bible in accord with the specifics of his own era. The critical aspect of the method rests primarily on placing the message within the time of its utterance, but also on relating it to the conditions and mentalities prevailing at the time of interpretation. The historical-critical method is an auxiliary science that does not exclude other types of Bible exegesis. The insights gained from applying it are communicated through sermons and as part of the teachings of the Church.
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LeMon, Joel M. "Recasting Genesis in Bronze: Ghiberti's Visual Exegesis in The Gates of Paradise." Biblical Interpretation 20, no. 1-2 (2012): 126–55. http://dx.doi.org/10.1163/156851512x630386.
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AbstractThe bronze doors of Lorenzo Ghiberti (1378–1455) on the east side of the Baptistery at Florence are composed of ten “Albertian Renaissance windows” that depict scenes from the Old Testament in stunning detail. From an art-historical perspective, these panels demonstrate a significant development in Renaissance art. Rather than depicting a single instant in a biblical narrative, Ghiberti's panels combine multiple scenes into one composite image that conveys critical elements of long and complex stories. In the first of these panels, Ghiberti illustrates God's creation of Adam and Eve, the act of disobedience at the tree, and the expulsion from the garden. Ghiberti's organization of these events, his rendering of the characters, and the various details he includes (and omits) provide a window into the mind of a sophisticated exegete. When modern biblical scholars peer through this window, we note that Eve emerges as the central figure, while Adam is a largely peripheral one. We also note how Ghiberti establishes the literary pericope for his visual exegesis in a way that generally accords with modern source-critical hypotheses about Genesis 1-3. Indeed, by illustrating certain elements of the creation story and excluding others, Ghiberti is practicing de facto source criticism. Furthermore, Ghiberti's portrayal of the various characters in the text presaged twentieth- and twenty-first-century feminist readings of Genesis 1-3, as well as modern literary-critical analysis and ethico-theological critiques.
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Diamantopoulos, Georgios. "Remarks on Psellos’ Attitude Towards the Patristic Exegetical Tradition in his Theologica." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 1 (June 30, 2021): 39–80. http://dx.doi.org/10.24193/subbto.2021.1.02.
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"In this paper I explore Psellos’ attitude towards the Church Fathers’ exegesis with the focus on Theol. 1. 1 Gautier. Relative Theologica are also examined. His critical arguments and his enthusiasm for Proclus’ hermeneutics are analyzed systematic comparative and are contextualized through historical-comparative methods in the eleventh century’s conflict between philosophers and mystics. Keywords: Michael Psellos, Theologica, Hermeneutics, Proclus, Nicetas Stethatos. "
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Fuadi, Abdulloh. "Quraish Shihab’s Quranic Exegesis on Interreligious Harmony and its Relevance to the Contemporary Western Hermeneutics." Ulumuna 25, no. 1 (June 30, 2021): 137–61. http://dx.doi.org/10.20414/ujis.v25i1.441.
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This paper discusses Quraish Shihab's Quranic Exegesis and its relevance to the hermeneutics framework of Martin Heidegger and Jurgen Habermas to trace Islamic moderation in Indonesia. The issue of interreligious harmony is the main theme of discussion. The type of library research is used in this research, where data is drawn from books, journal articles, and audio-video files. This paper is divided into three parts. The first part presents Quraish Shihab's qur’anic exegesis on inter-religious harmony, which was delivered at Lentera Hati and written in some of his works. The second part of the paper discusses Heidegger's facticital hermeneutics and Habermas's critical hermeneutics. The third part tries to integrate the qur’anic exegesis of Shihab with the hermeneutics concepts of Heidegger and Habermas. This effort of relevance is divided into two points of analysis. The first point juxtaposes Shihab and Heidegger in existentialist philosophical analysis. The second point juxtaposes Shihab and Habermas in intersubjective communication analysis. The paper shows the stringing network of meaning expressed by Quraish Shihab with contemporary western hermeneutics. Therefore, the paper argues that the religious thought of contemporary Indonesian exegete, M. Quraish Shihab, is relevant to the philosophical thoughts of contemporary philosophers, such as Heidegger and Habermas.
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Brain, Michael. "Christ and the Church: Ephesians 4:8–10 as a Test of Theological Exegesis." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 4 (November 2019): 418–31. http://dx.doi.org/10.1177/1063851219873162.
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Historical criticism often lacks the information required to determine the meaning of a biblical text, requiring readers of Scripture to engage with other interpretive approaches. Using Ephesians 4:8–10 as an example, this article demonstrates how theological interpretation, by bracketing out historical questions and examining scriptural figures and typologies, brings coherence to texts where historical criticism falls short. The article compares historical-critical interpretations of Ephesians 4 with patristic and medieval readings. Where historical-critical scholars have been unable to discern the precise meaning of the text, pre-critical readers understood it as having multiple meanings, each one cohering within the unity of the gospel narrative. Using this insight, the article offers a theological interpretation of Eph. 4, unifying the various interpretations in their common reference to the gospel, depicted as a story of Christ’s humiliation and exaltation.
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Firestone, Reuven. "Abraham's Journey to Mecca in Islamic Exegesis: A Form-Critical Study of a Tradition." Studia Islamica, no. 76 (1992): 5. http://dx.doi.org/10.2307/1595657.
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Stulac, Daniel J. D. "Charting New Paths in Modern-Critical Exegesis: An Agrarian-Rhetorical Analysis of Isaiah 5." Biblical Interpretation 27, no. 3 (August 20, 2019): 390–412. http://dx.doi.org/10.1163/15685152-00273p05.
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AbstractFollowing the work of Ellen Davis in her 2009 volume Scripture, Culture, and Agriculture: An Agrarian Reading of the Bible, this essay identifies an “agrarian hermeneutic” as an important resource for addressing current impasses in modern-critical exegesis. A close examination of Isaiah 5 demonstrates how such a hermeneutic provides fresh insight into a well-worn text. Modern scholars have tended to see this passage as a chronological sequence of prophetic indictment (5:1-7), grievance (5:8-24), and military sentence (5:25-30); such interpretations typically exchange the chapter’s actual language for the sociopolitical realities that are thought to stand behind it, and moreover, cannot adequately account for the text’s redactional expansions. By contrast, an agrarian-rhetorical perspective on this passage identifies a theological sequence that communicates to the reader a paradigmatic vision of land-destruction and loss.
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Smith-Christopher, Daniel L. "Gandhi On Daniel 6." Biblical Interpretation 1, no. 3 (1993): 321–38. http://dx.doi.org/10.1163/156851593x00197.
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AbstractCultural exegesis represents an attempt to take seriously the issue of the perspective and background of the contemporary reader of the biblical text, particularly given differences in culturally determined perception. The promise of a "cultural exegesis" is not merely the recognition of cultural influence in textual interpretation, but the possibility that these culturally influenced interpretations can provide new directions for critical analysis for all scholars, and not only for those who share the cultural orientation of the specific reader suggesting a particular reading or interpretation. This paper takes Mahatma Gandhi's observations on Daniel 6 as a possible case of "culturally influenced" interpretation. Some of Gandhi's comments anticipate some of the more recent trends in the analysis of Daniel 1-6, while others lead in new critical directions entirely. At issue is not whether or not Gandhi was "correct" in his interpretation and use of the Daniel motif, but whether his comments (which drew on his particular cultural background by comparing Daniel to such Hindu figures as Mirabai) provide the basis for new scholarly investigations of historical as well as contemporary interpretations of the Daniel stories.
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Michielin, Maico. "Bridging the gulf between biblical scholars and theologians: Can Barth and Wright provide an answer?" Scottish Journal of Theology 61, no. 4 (November 2008): 420–34. http://dx.doi.org/10.1017/s0036930608004183.
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AbstractThere was a time when the interpretation of the Bible was a seamless integrated theological activity. Today, the separation of biblical studies from theologically interested exegesis amongst theologians encourages a sceptical arms-length relationship between Old and New Testament scholars and theologians. Theologians criticise biblical studies' so-called objective and disinterested approach to interpreting the Bible for requiring scholars of both testaments to suspend their theological convictions. Biblical scholars condemn theologians for misusing biblical texts in support of their own preconceived theological agendas. The article suggests a way to bring these divergent exegetical approaches into conversation in a charitable, yet critical fashion, by comparing Karl Barth and N. T. Wright's exegesis of Romans 3:21–4:25. It concludes that the biblical scholar's and theologian's respective sensitivity to the historical and theological sense of the biblical text can, when brought together, benefit each other's reading of the Bible.
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Glouberman, Mark. "Kant's Transcendental Deductions." Dialogue 29, no. 4 (1990): 575–82. http://dx.doi.org/10.1017/s0012217300048277.
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In default of astounding findings — Lampe penned much of the critical corpus — it is likely that continued Kantian exegesis will perforce be featured by more pain for less gain. And since philosophical events must in many respects overtake even so monumental a figure as Kant, does not the treatment of Kantian documents in current terms court anachronism? In a fashion which encourages such musings, the contents of this handsomely produced collection of essays, the proceedings of a 1987 conference at Stanford, deviate from straight exegesis. The contributors include prominent commentators on Kant: Lewis White Beck, Paul Guyer, Jules Vuillemin. A number — P. F. Strawson, John Rawls, Stuart Hampshire — are original philosophers of high calibre. Given the divergent pressures of textual fidelity, of novelty, and of philosophicality, the interaction challenges us to consider the prospects. An especially illuminating portion of the discussion in this regard brings together Dieter Henrich, Guyer, and Strawson.
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Lombard, H. A. "Ondersoek na 'n Johannese kerk/ skool: Metodologiese kantaantekeninge oor die verloop van die ondersoek." HTS Teologiese Studies / Theological Studies 45, no. 1 (March 31, 1989): 59–78. http://dx.doi.org/10.4102/hts.v45i1.5752.
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Investigation of a Johannine church/school: Methodological remarks on the course of the case.In an effort to resolve a major facet of the ‘Johannine problem’ scholars assign the distinctiveness of the fourth gospel to its formation allegedly within and for a separate and independent Johannine community (or school). The reconstructions and descriptions of this community are presently assessed by critical scrutiny of the hermeneutical paradigms and exegetical procedures utilized by scholars. So, as is mostly the case within current New Testament science, this debate culminated in controversies on methodology.Opting for real progress and positive results, means that some or other integration/correlation of methods is inevitable. Proper and mutual cognisance must be taken of the vantage points and hermeneutical perceptions with which scholars work. This entails cooperative interaction between all forms of historical exegesis on the one hand, and text immanent exegesis on the other hand.
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Al Chukwuma, Okoli. "Security, Securitization and the Iperative for a New Security Studies." JOURNAL OF ADVANCES IN HUMANITIES 4, no. 5 (December 27, 2016): 575–79. http://dx.doi.org/10.24297/jah.v4i2.5063.
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This paper reviews the concepts of security and securitization in an attempt to underscore the bourgeoning complexion of the security problematique in the contemporary world. By means of a discursive exegesis of extant literature, the paper posits that the transformation of the security discourse and practice from the orthodox traditional tradition to the critical modern tradition has compelled a new understanding of security; necessitating, thereby, a new Security Studies.
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Tongue, Samuel. "‘What is Language but a Sound We Christen?’ Poetic Retellings as an Improper Surprise for Biblical Reception History." biblical interpretation 23, no. 2 (March 23, 2015): 248–71. http://dx.doi.org/10.1163/15685152-00232p06.
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Although overtly poetic interaction with biblical material has often been deemed beyond the pale in critical biblical scholarship, much work in reception history now positions such literature as part of the afterlife of a biblical text. While this is a welcome turn, this article argues that acts of poetic biblical retelling and recycling are more disruptive, troubling the ways in which critical scholarship operates. Utilising Timothy Beal’s thinking around the ‘cultural history of scripture’ and analysing Roland Boer’s sceptical attitude toward reception-historical practices, the first section teases out the nuances of how certain modes of biblical interpretation are deemed primary (and thus more legitimate) and others secondary (and thus anachronistic). As such, the second section introduces poetic retellings of biblical material that foreground how poetry is a literary space where knowledge is articulated in particularly performative idioms. Reading poems from Kei Miller and Michael Symmons Roberts that appropriate biblical material, this analysis demonstrates that the poetic retelling of biblical material is an act of writing that refuses secondary status and cannot be simplistically yoked to traditional modes of exegesis. In this way, poetry problematizes the originary-secondary binary in reception-historical interpretation and, at the same time, recasts historical-critical exegesis as another form of ‘supplemental’ writing. This opens up the discipline to rethink some of its most protected interpretative paradigms and engage more fully with other forms of biblical ‘supplement’ across the disciplines.
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Coruh, Hakan. "Qur’an and Interpretation in the Classical Modernism." Australian Journal of Islamic Studies 4, no. 2 (September 18, 2019): 1–21. http://dx.doi.org/10.55831/ajis.v4i2.175.
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This paper focuses on the muslim modernist exegesis. In the mid-nineteenth century Muslim modernist exegesis emerged under the influence of Western science in various parts of Muslim lands such as India and Egypt. Some main characteristics of this approach in the early Muslim modernism are as follows: A central focus on the Quran as the primary text; a sceptical approach to ḥadīth; emphasis on ijtihad (independent reasoning), emphasis on a new systematic theology (new kalām), a critical approach to classical Islamic jurisprudence (fiqh), and interpreting the Qur’an in the light of reason and modern sciences. The current literature describes Muhammad ʿAbduh (d. 1905) as a modernist salafī or intellectual modernism (by Fazlur Rahman). The paper holds the view that because the more emphasis is given to the Qur’an rather ḥadīth in ʿAbduh’s thought, ‘intellectual modernism’ seems the best description for ʿAbduh’s way. It also argues that what ʿAbduh attempts to do is tafsīrisation of other Islamic disciplines through his text-based approach.