Artykuły w czasopismach na temat „Scripture”
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Lillback, Peter A. "EDITORIAL: A NEW NINETY-FIVE THESES ON SCRIPTURE". CALVIN AND THE LATER REFORMATION 3, nr 2 (1.10.2017): 7–16. http://dx.doi.org/10.35285/ucc3.2.2017.edi.
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October 31, 2017 1. The church is always in need of reforming according to the Word of God if it is to remain the Christian church. 2. A program for reforming the church requires a reaffirmation of sola Scriptura. 3. The church’s way of reading and understanding Scripture must be formed by Scripture itself, with Scripture interpreting Scripture. 4. Postmodern rejections of Scripture’s story line propose substitute narratives based on an a priori rejection of the divine inspiration of Scripture. 5. Postmodern methods of biblical interpretation reject sola Scriptura and replace it with a biblically alien system of hermeneutics. 6. The Scriptures offer assurance and confident hope, whereas postmodern interpretations are self-focused, resulting in relativism, uncertainty, and narcissism. 7. The interpretation of Scripture is not ultimately governed by the beliefs of a community, but rather by Scripture interpreting Scripture. Without this standard, the message of Scripture is relativized, resulting in ambiguity, and theological and spiritual chaos. 8. The rule of faith of Scripture compared with Scripture and Scripture interpreting Scripture is an objective standard for truth claims, meaningful discourse, and theological accountability. 9. Confessional orthodoxy is relevant and must be taken into account in biblical and theological interpretation. 10. No church confession is infallible, as this is true of Scripture alone. 11. ...
2
Davis, Phillip Andrew. "Marcion’s Gospel and its Use of the Jewish Scriptures". Zeitschrift für die neutestamentliche Wissenschaft 112, nr 1 (1.02.2021): 105–29. http://dx.doi.org/10.1515/znw-2021-0006.
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Abstract Despite the popular notion of Marcion’s outright rejection of the Jewish Scriptures, his gospel draws on those Scriptures not infrequently. While this might appear inconsistent with Marcion’s theological thought, a pattern is evident in the way his gospel uses Scripture: On the one hand, Marcion’s gospel includes few of the direct, marked quotations of Scripture known from canonical Luke, and in none of those cases does Jesus himself fulfill Scripture. On the other hand, Marcion’s gospel includes more frequent indirect allusions to Scripture, several of which imply Jesus’ fulfillment of scriptural prophecy. This pattern suggests a Marcionite redaction of Luke whereby problematic marked quotes were omitted, while allusions were found less troublesome or simply overlooked due to their implicit nature.
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Toom, Tarmo. " Adrian's <em>Isagoge</em> and the d<em>ianoia</em> of scripture<strong><br /></strong>". Journal for Late Antique Religion and Culture 16 (20.02.2023): 32–49. http://dx.doi.org/10.18573/jlarc.134.
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A fifth-century handbook on Scripture and its interpretation, Adrian’s Isagōgē in sacras scripturas, is the only known and extant introductio in Greek which represents the Antiochean exegetical tradition. This treatise, which is available in two recensions, is largely an explanation of the stylistic idiosyncrasies of Scripture’s God-talk. Although Adrian acknowledges the fact that Scripture uses allegory to say various things (i.e., the compositional allegory), he discourages the use of allegory for interpreting that which Scripture says (i.e., interpretative allegory). This paper provides a critical assessment of Adrian’s hermeneutical advice and argues that the proposed disambiguation methods are not really sufficient for addressing the question of adequate interpretation of Scripture.
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Heath, Jane. "“I Remembered the Saying” (Tobit 2:6): Recognizing Emotions in Scripture with Tobit and Eve". Journal of Theological Interpretation 17, nr 1 (1.06.2023): 1–22. http://dx.doi.org/10.5325/jtheointe.17.1.0001.
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Abstract This experimental article is methodologically Christian, in the sense that it is structured as a Christian mimesis of how a scriptural saint cited Scripture. However, the choice of subject matter commits it to engaging with the post-Enlightenment secular context, and principles of exegetical, historical, and theological analysis anchor it within wider scholarly debates. Concretely, the article takes the scriptural portrayal of Tobit’s recognition of his own emotion in Scripture as a paradigm or type for one way of encountering Scripture today. The first part examines a vignette of Tobit remembering a scriptural text about grief at a moment when he experiences intense grief. The second, longer part explores the transition to the post-Enlightenment context by performing and interrogating an act of recognizing in Scripture an emotion that has only been theorized since the eighteenth century, namely “disgust,” which is “recognized” in the scriptural narrative of Eve’s temptation in Gen 3. The purpose of the mimetic reception and the scholarly interrogation of it is not to replicate or critique Tobit’s example, but to allow it to be inhabited in a way that can remain meaningful from a Christian perspective without closing our eyes to the real challenges of modernity and, lest it be forgotten, of being human. This is offered simply as one exhibit in a potentially capacious gallery of attempts to learn from the Scriptures and the saints how to inhabit Scripture in the modern world.
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Sonderegger, Katherine. "The Bible as Holy Scripture". Pro Ecclesia: A Journal of Catholic and Evangelical Theology 31, nr 2 (28.03.2022): 127–41. http://dx.doi.org/10.1177/10638512221084235.
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The modern era has brought new elements to bear on the Doctrine of Holy Scripture: the centrality of Revelation and the character of the Bible as narrative. The first and second Vatican Councils exhibit these traits as much as do Karl Barth and Post-liberal theologians. This essay argues that the governing motif for a Doctrine of Scripture should be writing rather than speaking or disclosing, and Instruction rather than story. The pressure exerted by these modernist preoccupations has re-centered and deformed the proper weight and ordering of Scripture, diminishing Torah, elevating the Prophetic (historical) books, and bringing a Messianic reading of Scripture into sole possession of canonical interpretation. Paying close heed to Scripture's own self-identification as writing, as Book, brings the Five Books of Moses (the Pentateuch) to its proper place as head of the Scriptures, and places the New Testament as written text as proper complement to the Old.
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Najman, Hindy. "The Vitality of Scripture Within and Beyond the “Canon”". Journal for the Study of Judaism 43, nr 4-5 (2012): 497–518. http://dx.doi.org/10.1163/15700631-12341237.
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Abstract Challenging divisions between canonical and marginal texts, this essay critically evaluates the borrowing of the term “canon” from an Athanasian context and offers alternatives for thinking about the formation of scriptural authority in ancient Judaism. This essay focuses on the vitality of scripture as a corrective to scholarship which emphasizes canon, library, and prophetic cessation. To understand the authority of scripture is to understand scripture’s vitality in Ancient Judaism and, if the term “canon” is used, it should be used in a way that reflects this vitality.
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Allen, John J. "“Go up onto a High Mountain” (Is. 40:9): Theophanic Exegesis as Mystical Ascent in On First Principles". Pro Ecclesia: A Journal of Catholic and Evangelical Theology 29, nr 1 (12.12.2019): 104–15. http://dx.doi.org/10.1177/1063851219878144.
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Origen of Alexandria’s exegetical method in On First Principles draws on theophanic language to explicate the Christian interpreter’s mystical ascent toward the contemplation of God through scripture. This method of theophanic exegesis seeks to move beyond the literal, “bodily” meaning of the scriptural text and reveal the hidden, “veiled” meaning. Scripture then becomes the intersection of God’s outpouring gift of theophanic partaking with the exegete’s morally purified gaze. Origen draws on specific theophanic encounters, such as Paul’s ascension and the Transfiguration of Jesus on Mount Tabor, as well as other mystical metaphors. By uncovering Origen’s approach to the “divine scriptures,” one can better appreciate his depth of faith—both moral and mystical. In this way, Origen’s method of exegesis can be situated within an interpretive tradition that employs the language of theophanies and fuses scriptural exegesis with moral purification and divine encounter.
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Vanhoozer, Kevin J. "The Sufficiency of Scripture: A Critical and Constructive Account". Journal of Psychology and Theology 49, nr 3 (24.02.2021): 218–34. http://dx.doi.org/10.1177/0091647121995836.
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One of the traditional perfections of Scripture according to historic Protestant orthodoxy, alongside inspiration, authority, and clarity, is sufficiency. Biblicists have taken this ball and run with it, insisting that everything we need to know, not only for salvation but for much else, is in the Bible. This essay attempts to clarify the concept of Scripture’s sufficiency by reviewing its history and by specifying how, and for what, it is “enough.” This involves distinguishing between formal and material sufficiency, and drawing distinctions between sources, resources, and norms. The paper argues that the sufficiency of Scripture must be understood alongside the principle of sola scriptura, and that the Bible alone is enough for ruling the church’s social imaginary, especially as this concerns the story of what God is doing in creation and redemption. Scripture is sufficient for understanding extra-biblical knowledge in the framework of biblical narrative and for perceiving reality as sustained and directed by the triune God. The essay concludes by offering recommendations for understanding the sufficiency of Scripture both in its proper domain (saving knowledge) and in areas outside its proper domain, such as the natural and social sciences, including psychology.
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Laytham, D. Brent. "Interpretation on the Way to Emmaus: Jesus Performs His Story". Journal of Theological Interpretation 1, nr 1 (2007): 101–15. http://dx.doi.org/10.2307/26421380.
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Abstract Using recent claims that scriptural interpretation is a kind of performance, this article examines the "Walk to Emmaus" in Luke 24. There Jesus is presented as the authoritative interpreter of Scripture, both in his verbal performance on the road and his table performance in Emmaus. Luke's telling of Jesus' performance on the road both claims the Scriptures (soon to become the Christian OT) for Christ and frees the church for Christological readings. Luke's contrast between disheartened disciples and risen Christ reveals Jesus as the one who not only knows but is where the scriptural story is going. At table in Emmaus, the risen Jesus prompts their recognition by performance. He performs his identity by two enacted resemblances to prior meals: taking the role of host and a characteristic fourfold action that is recognizably similar to the feeding of the 5,000 and the Last Supper. Just as those prior meals were themselves performances of Scripture, both recalling and anticipating God's redemption, so Jesus' breaking of bread in Emmaus performs Scripture fulfilled in his death and resurrection. Refocusing on Jesus' table performance allows a clear connection between those meals, the breaking of bread in Acts, and the later Eucharist, while avoiding anachronistic claims about early Christian practice or Lukan intentionality. Finally, the article displays how "text talk" and table performance enable the two disciples to improvise their own faithful performance of Scripture in Jerusalem.
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Laytham, D. Brent. "Interpretation on the Way to Emmaus: Jesus Performs His Story". Journal of Theological Interpretation 1, nr 1 (2007): 101–15. http://dx.doi.org/10.2307/jtheointe.1.1.0101.
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Abstract Using recent claims that scriptural interpretation is a kind of performance, this article examines the "Walk to Emmaus" in Luke 24. There Jesus is presented as the authoritative interpreter of Scripture, both in his verbal performance on the road and his table performance in Emmaus. Luke's telling of Jesus' performance on the road both claims the Scriptures (soon to become the Christian OT) for Christ and frees the church for Christological readings. Luke's contrast between disheartened disciples and risen Christ reveals Jesus as the one who not only knows but is where the scriptural story is going. At table in Emmaus, the risen Jesus prompts their recognition by performance. He performs his identity by two enacted resemblances to prior meals: taking the role of host and a characteristic fourfold action that is recognizably similar to the feeding of the 5,000 and the Last Supper. Just as those prior meals were themselves performances of Scripture, both recalling and anticipating God's redemption, so Jesus' breaking of bread in Emmaus performs Scripture fulfilled in his death and resurrection. Refocusing on Jesus' table performance allows a clear connection between those meals, the breaking of bread in Acts, and the later Eucharist, while avoiding anachronistic claims about early Christian practice or Lukan intentionality. Finally, the article displays how "text talk" and table performance enable the two disciples to improvise their own faithful performance of Scripture in Jerusalem.
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Umar, Nasaruddin. "Gender Biases in Qur'ānic Exegesis: A Study of Scriptural Interpretation from a Gender Perspective". Hawwa 2, nr 3 (2004): 337–63. http://dx.doi.org/10.1163/1569208043077314.
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AbstractThis paper scrutinizes some gender biases residing in Scriptural exegesis—especially Qur'ānic interpretations—that exist and grow in Muslim societies. Most Muslims believe that the existing Qur'ānic exegesis is taken for granted, so it cannot be examined any more. As a matter of fact, an interpretation is man-made, which is not eternal. An interpretation is a product of an exegete. Therefore, Muslims actually can create many approaches to understanding the Qur'ān. However, this does not imply that the methodological approach utilized here is solely suitable for the Qur'ān. Perhaps, other Scriptures and religions can benefit from this approach. And when we talk about Scripture, we cannot avoid relating it to other subjects such as religion, culture, norms, values, language and so on. Since the Scripture is a part of religion, then the religion also becomes subject to examination. However, this study will only focus on the Scriptural exegesis, while the topic of religion will be used only when it is necessary.
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Hathaway, William L. "Integration, Biblical Counseling, and Hermeneutics". Journal of Psychology and Theology 49, nr 3 (15.02.2021): 257–67. http://dx.doi.org/10.1177/0091647121992425.
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Some have claimed that the integration project has adopted a lower view of Biblical inspiration. Yet, both Biblical counselors and evangelical integrationists typically hold to a high view of the authority of Scripture and may share the same adherence to Biblical inerrancy. This article argues that difference between how Biblical counseling and integration tends to engage Scripture in their counseling approaches is due less to their doctrines of Biblical authority than to their secondary hermeneutical and related theological views. A review of the author’s model of integration as a form of interpretative activity is provided. Implications for the sufficiency of Scripture doctrine, theological interpretation of Scripture, and integrative interpretative competency in reading Scripture are considered. The evangelical integration movement is fully compatible with a robust embrace of the historic sola scriptura view of Biblical authority but not the innovation represented by a solo scriptura view.
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Chen, Ruifeng. "Four Chinese Buddhist Nuns’ Gender Anxiety in Their Colophons to the Da banniepan jing 大般涅槃經". Religions 14, nr 4 (3.04.2023): 481. http://dx.doi.org/10.3390/rel14040481.
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Many scholars of Buddhism believe that Buddhists (particularly Mahāyāna Buddhists) regularly reproduce scriptures for merit in general, regardless of their content. However, by examining four Chinese Buddhist nuns’ colophons in manuscripts of the Da banniepan jing 大般涅槃經 (Scripture on the Great Extinction; Skt. Mahāparinirvāṇa-sūtra) (T no. 374) from around the sixth century with reference to its content, I argue that this scripture is significantly related to gender transformation and “female filth”. In this way, I suggest that these nuns could have deliberately commissioned this particular scripture due to their gender-based concerns. This study deepens our understanding of the reception of this scripture by Chinese Buddhist nuns by concentrating on the notion of gender, and it indicates that some nuns did not commission scriptures simply for merit without awareness of the scriptures’ content. This method of reading Buddhist texts as objects put into practice provides insight into the intellectual background of medieval Chinese Buddhist nuns, showing how they drew on their knowledge of Buddhist texts and financial resources to commission a specific scripture in order to negotiate more spiritual space.
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Merrick, James R. A. "Sola scriptura and the regula fidei: the Reformation scripture principle and early oral tradition in Martin Chemnitz' Examination of the Council of Trent". Scottish Journal of Theology 63, nr 3 (1.07.2010): 253–71. http://dx.doi.org/10.1017/s0036930610000359.
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AbstractHow could a sixteenth-century Protestant reformer who championed sola scriptura defend against the charge of novelty? In particular, how did a reformer understand the post-apostolic church's regula fidei as a possible early counter-precedent to the scripture principle? And what does the answer to these questions tell us about the Reformation scripture principle? These are the principal questions with which this article is concerned. By looking at Martin Chemnitz's Examination of the Council of Trent, I show that Chemnitz rebutted the charge of novelty by returning the favour, that is, he rhetorically situated the Catholics alongside the early Gnostics since both believed in an oral tradition that differed substantially from scripture. Furthermore, I find that Chemnitz contended that Irenaeus’ and Tertullian's use of the regula fidei actually supported sola scriptura since these fathers never posited a substantial distinction between scripture and tradition and, in fact, held that the content of the rule was recorded in scripture. Chemnitz concluded that Protestants holding the scripture principle are the ones who are truly faithful to early church tradition in general and the rule in particular.
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Punt, Jeremy. "The Bible and Multiscripturality in South Africa: Moving Beyond the Boon-or-Bane Debate1". Religion and Theology 8, nr 1-2 (2001): 61–95. http://dx.doi.org/10.1163/157430101x00044.
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AbstractA nominally Christian country, South Africa abounds with varieties of Christianity, all of which ultimately subscribe to the Bible as foundation document. Often, however, the appropriation of the Bible as a symbol is as much a problem as different and radically opposing interpretations of it: ownership of the Bible is widely contested and biblical hermeneutics is truly a site of struggle. However, not only is the need for an ecumenical approach to the Bible becoming increasingly pronounced, but ecumenicity will have to be broadened out to include multiscripturality as well. South Africa is simply also a multi-religious country with a number of other religions with their scriptures in close attendance. This demands a reappropriation of the Christian Bible as scripture amidst many other scriptures, and requires the development of an adequate, responsible and relevant multiscripturality. At the same time, it is necessary to move beyond over-simplified 'realist' options for conceptualising scripture and its role in religion. Perceiving scripture as activity rather than texts allows for investigating the interrelationship between scripture and identity, within a more adequate theology of scripture.
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Baker, David Weil. "The Historical Faith of William Tyndale: Non-Salvific Reading of Scripture at the Outset of the English Reformation*". Renaissance Quarterly 62, nr 3 (2009): 661–92. http://dx.doi.org/10.1086/647334.
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AbstractThis essay argues that for William Tyndale, not only was scripture not sola, but it did not have to be read solely as scripture, that is, the salvific word of God. It could also be read with historical faith, a term that Tyndale borrowed from the German Reformer Philip Melanchthon and used to signify “believing in scripture as one would a non-scriptural history.” Tyndale did not exactly advocate this approach to scripture, but he recognized it as having at least some validity, given the role of human agency and authority in the transmission of God's word. More broadly, the notion of historical faith in scripture reflects the Reformation elevation of what John Foxe called the “truth of history” along with that of scripture. In the polemical writings of Tyndale and later English Protestant Reformers, scripture served both as a means of personal salvation and as a source of historical evidence against the Catholic Church. As a source for this kind of evidence, scripture was cited in conjunction with non-scriptural histories and in ways not discernibly different from those in which such histories were cited. Tyndale's historical faith is not, then, as his opponent Thomas More dubbed it, an “evasion” borrowed from Melanchthon, but rather a part of the complex and developing relationship between scripture and history during the English Reformation.
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Presley, Stephen O. "Loftier Doctrine: The use of Scripture in Justin Martyr’S Second Apology". Perichoresis 12, nr 2 (1.10.2014): 185–200. http://dx.doi.org/10.2478/perc-2014-0011.
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Abstract Over the past century many scholars have questioned integrity and composition of Justin Martyr’s Second Apology. One frequent criticism is that Justin quotes from a variety of sources in Greco- Roman philosophy, but never once quotes scripture. As a result scholars assume that the Second Apology reveals Justin’s real indebtedness to philosophy that diverges from his broader theological and scriptural concerns expressed in his other works. This article challenges these notions by arguing that scripture is essential Justin’s Second Apology and that the lack of any extended quotations of scripture is no basis to disparage his theological perspective. Careful analysis of Justin’s Second Apology demonstrates that he regularly appeals to the authority of scripture and provides numerous echoes and allusions to scriptural passages. Furthermore, in terms of his theological framework, these echoes and allusions are actually more important than mere quotations. They demonstrate that Justin does not simply quote scripture, but absorbs the scriptural content and applies it to particular theological debates and particular issues of Christian practice.
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Methuen, Charlotte. "Using the Past against the Papacy: Luther’s appeal to Church History in his Anti-Papal Writings". Studies in Church History 49 (2013): 132–43. http://dx.doi.org/10.1017/s0424208400002084.
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It is well known that Martin Luther found ultimate authority sola scriptura. The evangelical endeavour which he initiated and exemplified focused on the return to the gospel and the rediscovery of a church modelled according to scriptural lines. For the Reformers, the truly catholic church was that church which adhered most closely to the church established by Scripture. The early church, being chronologically closest to that established in Scripture, was more authentic, not yet affected by innovation. But how were the details of that church to be discovered? Scripture was not always informative on practical questions of church life and ecclesiastical order, and for these an appeal to church history was necessary. Drawing particularly on Scott Hendrix’s study of Luther’s attitude towards the papacy, and the studies by John Headley and others of Luther’s view of, and appeal to, church history, this essay explores the ways in which Luther used his knowledge of church history to define and support his developing critique of the papacy. It focuses on his early writings to 1521, but will also consider the later work Von den Consiliis und Kirchen (1539), a testimony to Luther’s growing interest in the history of the church.
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Melanchthon, Monica Jyotsna. "Scripture and Scriptures in Worship Space". Liturgy 34, nr 2 (3.04.2019): 12–21. http://dx.doi.org/10.1080/0458063x.2019.1604026.
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TABB, BRIAN J. "Johannine Fulfillment of Scripture: Continuity and Escalation". Bulletin for Biblical Research 21, nr 4 (1.01.2011): 495–505. http://dx.doi.org/10.2307/26424525.
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Abstract Scriptural fulfillment is a critical theme throughout the Gospel of John, but in 12:38–19:37 the evangelist draws explicit attention to the deeper purpose at work in Jesus' passion by the distinctive introductory formula "in order that Scripture may be fulfilled." This article argues that John rarely uses fulfillment language such as this in appeals to prediction; rather, Johannine "fulfillment" is characterized by a dialectic, mutually interpretive relationship of continuity and escalation between the OT text and Jesus' work. Jesus' death "fulfills" the Scriptures by revealing the decisive, eschatological meaning of these earlier texts, while the OT likewise offers the categories necessary to disclose the true significance of his identity as the rejected, crucified Messiah.
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Mather, Hannah R. K. "Affect, Ethics, and Cognition". Journal of Pentecostal Theology 29, nr 2 (21.09.2020): 179–93. http://dx.doi.org/10.1163/17455251-bja10003.
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Abstract This article considers the Spirit’s role in the interpretation of Scripture, otherwise known as pneumatic interpretation. It outlines that whilst we may approach scripture seeking to interpret its written truth, the Spirit’s concern is with so much more than just our minds. Thus, pneumatic interpretation is holistic and cannot be restricted to interpretation of the scriptural text. The Spirit always works through and beyond the written words, seeking to interpret and appropriate scriptural truth affectively, ethically, and cognitively in our lives in ways that align with Scripture and transform us holistically into knowledge of and relationship with God as Father, Son, and Spirit. However, within this lies a paradox that whilst the Holy Spirit of God is all-powerful, discernment and reception of truth brought by the Spirit through Scripture (or in ways leading towards Scripture) is either helped or hindered by ethical action and choice.
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Ford, Coleman M. "‘He Who Consoles Us Should Console You’: The Spirituality of the Word in Select Letters of Augustine of Hippo". Evangelical Quarterly 89, nr 3 (26.04.2018): 240–57. http://dx.doi.org/10.1163/27725472-08903004.
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This essay explores Augustine’s spirituality of Scripture in select epistolary exchanges. It argues that Augustine’s use of Scripture in the following epistolary exchanges was meant for building up faith, hope, and love in order to help his recipients faithfully pursue the Christian life in the present day, and prepare for eternity to come. Both in the Scripture’s transformative power and its ability to shape and define one’s life, Augustine presents a multi-faceted view of spirituality centered on Scripture. This essay begins by calling attention to Augustine’s theology of Scripture. This summary leads to an assessment of Augustine’s view of Scripture as the vehicle for prayer. Augustine also provides a perspective on the humble nature of Scripture, which informs his spirituality. Additionally, the spirituality of Scripture in Augustine relates directly to Christian doctrine. In sum, for Augustine, a spirituality centered on Scripture is the only sound basis for the Christian life.
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Igbo, Philip. "The Scriptures as God-breathed: Implication for the Authority of the Scriptures". UJAH: Unizik Journal of Arts and Humanities 21, nr 2 (30.03.2021): 43–63. http://dx.doi.org/10.4314/ujah.v21i2.3.
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The doctrine of biblical inspiration is the view that the Holy Spirit inspired the writing of the sacred texts so that the resultant Scripture is the word of God. To say that Scripture is “God-breathed” does not mean that the scrolls fell down from the sky. Inspiration, in this sense, is the supernatural force that moved the sacred writers to transmit what God has revealed using, human language. How does one understand the Bible as the inspired word of God despite the apparent and sometimes manifest inconsistencies that one finds in the Scriptures? Does inspiration imply divine dictation, as taught by the Augustinian school of thought? Is the Bible purely a product of human ingenuity as held by some humanists? Or are we dealing with a confluence of divine will and human ability? This is the problem that this article intends to address. This will be done by applying an exegetical study of the relevant Scriptural passages dealing on this subject.
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Weaver, William P. "A More Excellent Way: Philip Melanchthon’s Corinthians Lectures of 1521–22". Renaissance and Reformation 37, nr 1 (16.05.2014): 31–63. http://dx.doi.org/10.33137/rr.v37i1.21281.
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Through a critical study of Philip Melanchthon’s 1521–22 lectures on 1 and 2 Corinthians, this essay evaluates his rhetorical method of reading and annotating Scripture. Building on a conventional analogy between ad fontes and sola scriptura, it investigates an equally operative analogy between consuetudo (linguistic usage) and what Melanchthon called the sermo or mos Scripturae, the “speech” or “usage of Scripture.” As a guide to the mos Scripturae, the early Corinthians lectures are an indispensable complement to his contemporary annotations on Romans. They reveal his attempt to integrate Luther’s “theology of the cross” into a theory of learned reading and shed light on the composition of the first systematic theology of the Lutheran faith, the Loci Communes, also published in 1521. Taken together as speeches, Paul’s letters to the Corinthians are unique enunciations of law and gospel, and unique examples of the “discourse of the cross.”
Cet essai évalue la méthode rhétorique de lecture et d’annotation des Écritures saintes, à travers une analyse critique des leçons de Philip Melanchthon de 1521-2 sur la première et seconde épitre aux Corinthiens. Partant d’une analogie conventionnelle entre ad fontes et sola scriptura, l’essai examine une analogie tout aussi opératoire entre consuetudo (usage linguistique) et ce que Melanchthon appelait le sermo ou mos Scripturae, le « discours » ou « l’usage des Saintes Écritures ». Les premières leçons de Mélanchton ur les Corinthiens, en tant que guide aux mos Scripturae, sont un complément indispensable à ses annotations contemporaines sur les Romains. Elles révèlent la volonté d’intégrer la « théologie de la croix » de Luther à une théorie de lecture savante mais aussi la volonté de clarifier la composition des Loci Communes, première théologie systématique de la foi luthérienne, elle aussi publiée en en 1521. Prises comme discours, les lettres de Paul aux Corinthien ssont des énonciations uniques de la loi et de l’évangile, exemples uniques du « discours de la croix ».
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Duby, Steven J. "Scripture as Cognitive Principle of Christian Dogmatics". Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, nr 2 (28.05.2019): 223–40. http://dx.doi.org/10.1515/nzsth-2019-0012.
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Summary In traditional Protestant theology, Holy Scripture has been regarded as the external cognitive principle of Christian dogmatics. However, maintaining that Scripture should still have this role today requires addressing some challenges posed in modern Protestant theology. This essay will address three challenges that can be identified in the work of Wolfhart Pannenberg and some other recent authors. These challenges concern (1) the relationship between Scripture and the natural knowledge of God, (2) the verification of Scripture’s authority, and (3) the relationship between Scripture and the things and events signified by it.
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Sargent, Benjamin. "Neither Jew nor Greek". Novum Testamentum 65, nr 2 (15.03.2023): 240–55. http://dx.doi.org/10.1163/15685365-bja10043.
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Abstract Ignatius of Antioch makes very little reference to specific texts from the Scriptures of Israel. This has been interpreted as evidence of little interest in Scripture, which, in turn has been used to plot Ignatius on a parting of the ways trajectory. The evidence for this interpretation is weak. Ignatius refers to Scripture in a way that is comparable to some Pauline letters. Furthermore, his statements about Scripture and his use of texts suggest that he differs little from the hermeneutical assumptions of apostolic Christianity.
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Hill, Charles. "The Fathers on the Biblical Word". Pacifica: Australasian Theological Studies 7, nr 3 (październik 1994): 255–72. http://dx.doi.org/10.1177/1030570x9400700302.
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Only now are we acknowledging neglect in our attention to the Fathers' understanding of Scripture. In overcoming this neglect, we are indebted to contemporary developments in biblical studies, anthropology and linguistic theory. But the lacuna is due also in part to the Fathers' own uncertainty as to whether in the Scriptures they were encountering a living Word or a derivative text with a life of its own, or even a history book or encyclopedia. We are led to ask, Does the Word still speak to us the scriptural text?
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Borchardt, C. F. A. "Gesaghebbende Skrifverklaring in die vroeë kerk". Verbum et Ecclesia 13, nr 2 (18.07.1992): 141–52. http://dx.doi.org/10.4102/ve.v13i2.1052.
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Authoritative interpretation of Scripture in the early church In the early church the Lord committed his message to his apostles and this was faithfully propagated by those appointed by the apostles and later by their successors, the bishops. The apostolic preaching, Scripture, the interpretation of Scripture and tradition was seen as the heritage of the church. The Church Fathers maintained that the true interpretation of Scripture was to be found in the church alone. The heretics used verses out of their context and emphasized isolated texts to the exclusion of others. They therefore did not have the skopos ekklesiastikos (Athanasius) or sensus scripturae (Hilary) and in this sense a much quoted text by Augustine and the famous dictum of Vincent of Lerins must be interpreted.
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Reynaldi, Christian. "Kitab Suci, Gereja, dan Otoritas: Harmonisasi Doktrin Kecukupan Alkitab dengan Sejarah Gereja". Veritas : Jurnal Teologi dan Pelayanan 18, nr 1 (2.10.2019): 1–13. http://dx.doi.org/10.36421/veritas.v18i1.318.
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Alkitab sebagai Firman Allah merupakan sebuah kredo yang tak terbantahkan di dalam kekristenan. Salah satu implikasi dari keyakinan tersebut adalah munculnya doktrin kecukupan Alkitab. Alkitab dinyatakan cukup untuk mengajarkan manusia menuju kepada keselamatan dan ketaatan yang penuh kepada Allah. Namun bagaimanakah kecukupan Alkitab ini didefinisikan dan diberikan batasan, sebab nampaknya tidak mungkin berteologi tanpa alat bantu apapun. Salah satu alat bantu berteologi yang menarik perhatian penulis adalah tradisi gereja sebab seringkali dipertentangkan antara tradisi dan doktrin kecukupan Alkitab. Akan tetapi benarkah keduanya harus dipertentangkan? Tulisan ini menjawab pertanyaan harmonisasi doktrin kecukupan Alkitab dengan tradisi gereja. Penulis berargumentasi bahwa doktrin kecukupan Alkitab tidak pernah meniadakan tradisi gereja. Tradisi gereja yang mutlak harus dipakai di dalam berteologi secara Kristen adalah Rule of Faith, sebagai rangkuman dari iman kristiani yang sudah ada sejak gereja mula-mula. Tradisi gereja lainnya perlu dievaluasi terlebih dahulu penggunaannya di dalam berteologi.
Kata kunci: kecukupan Alkitab, sola scriptura, tradisi, Rule of Faith, harmonisasi
English: Scripture as the Word of God is an undeniable creed in christianity. One of many implication from this believe is the doctrine of the sufficiency of scripture. Scripture deemed sufficient enough to teach man toward salvation and full obedience unto God. Nevertheless how sufficiency of scripture is defined and confined, because it seems impossible to theologize without any supplements. One of those supplements that interest me is church tradition because people tend to contrast church tradition and doctrine of the sufficiency of scripture. However, shall two of them be contrasted? This writings will answer harmonization between doctrine of sufficiency of scripture and church tradition. I argue that doctrine of sufficiency of scripture never nulify church tradition. The absolute church tradition that use in theologizing as a christian is Rule of Faith, as a summary of christian faith since early church. Another church traditions need to be evaluated whenever they are used in theologizing.
Keywords: sufficiency of scripture, sola scriptura, tradition, Rule of Faith, harmonization
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He, Jiachuan. "A Brief Introduction to Xuanzang's View of Translation". International Journal of Education and Humanities 8, nr 2 (24.04.2023): 145–49. http://dx.doi.org/10.54097/ijeh.v8i2.7793.
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The translation of Buddhist scriptures was the first translation climax in Chinese history, and Xuanzang is one of the representative scripture translators who cannot be left out. As a famous monk of the Tang Dynasty, Xuanzang was also one of the four major translators of Buddhist scriptures from Chinese Buddhism in China. His life was full of legends, and he left a colorful stroke in the history of Buddhist scripture translation, and made a significant contribution to the translation of Buddhist scriptures in China. The quality and quantity of his translation achievements are rare in ancient and modern times, and his translation views in the process of translation of Buddhist scriptures have also deeply influenced modern translation theories. This paper gives a brief introduction of the translation theory and Xuanzang's life.
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Holmes, Stephen R. "Evangelical doctrines of Scripture in transatlantic perspective". Evangelical Quarterly 81, nr 1 (30.04.2009): 38–63. http://dx.doi.org/10.1163/27725472-08101003.
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This article examines confessional statements concerning the doctrine of Scripture issued by evangelical bodies in Britain and the USA. It demonstrates that the central American confession of the inerrancy of Scripture is almost wholly absent from British confessions. Rejecting the idea that this merely represents a weaker doctrine of Scripture amongst British Evangelicals, it suggests that there are broadly different models of Scriptural authority at work either side of the Atlantic, and traces these differences to the differing influence of the Romantic movement in the early Nineteenth century. Finally, it essays a doctrine of Scripture, that takes seriously the concerns of both British and American evangelicals.
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Wan, Maggie C. K. "Daoist Scripture Frontispieces and Their Archetypes". Religion and the Arts 20, nr 1-2 (2016): 197–230. http://dx.doi.org/10.1163/15685292-02001009.
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For over a thousand years, frontispieces for religious scriptures produced in China were based on two basic compositions: the diagonal composition and the symmetrical composition. The two compositions enjoyed persistent currency by offering great flexibility for religious sects to fill in the compositions with their own patron gods and saints. Meanwhile they served different functions: while the diagonal composition illustrates the narrative of the scripture, the symmetrical composition focuses on the main deity and its pantheon, and engages viewer-worshippers in the assembly depicted. Daoism appropriated the two basic compositions and developed its own tradition of scripture frontispieces. This essay analyzes frontispieces for the Scripture of the Jade Emperor as a case study. By portraying deities of different natures in the frontispieces, Daoists specified the means whereby the main deity bestowed divine assistance upon the commissioners of the scripture, and distinguished Daoist scripture frontispieces from their Buddhist counterparts by placing extra emphasis on the frontispieces’ efficacy.
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Botner, Max. "‘Then David Began to Sing this Song’: Composition and Hermeneutics in Pseudo-Philo's Psalm of David (LAB 59.4)". Journal for the Study of the Pseudepigrapha 28, nr 1 (wrzesień 2018): 69–87. http://dx.doi.org/10.1177/0951820718805638.
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Despite burgeoning interest in Pseudo-Philo's use of the Jewish scriptures, little to-date has been said about the writer's psalm of David ( LAB 59.4). In fact, outside of Strugnell's reconstruction of the psalm's Vorlage (1965) and Jacobson's two-volume commentary (1996), virtually nothing has been written about this section of Liber Antiquitatum Biblicarum. This article demonstrates that LAB 59.4 constitutes a sophisticated piece of scriptural exegesis that fits within the writer's well-established hermeneutical strategies. It identifies plausible intertexts comprising LAB's psalm and traces the hermeneutical techniques that attracted Pseudo-Philo to these passages of scripture.
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Powery, Emerson. "The Spirit, the Scripture(S), and the Gospel of Mark: Pneumatology and Hermeneutics in Narrative Perspective". Journal of Pentecostal Theology 11, nr 2 (2003): 184–98. http://dx.doi.org/10.1177/096673690301100203.
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AbstractScholarship has generally conceived that the Spirit's function within the second Gospel is to equip Jesus' followers in order to undertake spiritual assignments and to speak the (prophetic) words of the Spirit. But, the func tion of the Spirit in relationship to Scripture in the Gospel of Mark offers further insight. Markan narrative rhetoric suggests that only Spirit-em powered interpreters, like Jesus, are capable of adequately providing necessary selection, revision, and meaning to the Hebrew/Greek Scriptures. Both the Spirit's infusion of Jesus in the prologue and the role of the Spirit in David's scriptural speech are evidence for this conclusion.
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Oorschot, Frederike van. "Die Krise des Schriftprinzips als Krise der theologischen Enzyklopädie". Evangelische Theologie 76, nr 5 (1.10.2016): 386–403. http://dx.doi.org/10.14315/evth-2016-0511.
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AbstractFor decades the scriptural orientation of Protestant theology so constitutive for the denomination has been discussed as a phenomenon of crisis of fundamental theology under the heading »crisis of the scriptural principle.« While three different strategies to address the matter may be distinguished, the encyclopedic dimension of the »crisis of the scriptural principle«, which becomes manifest in the relationship between exegesis and systematic theology, has received less attention: This historically grown tension results not only in non-related discourses about »Scripture(s)« and hence the lack of a complex theological concept of Scripture, but also in a missing encyclopedically accountable scriptural orientation of theology. An interdisciplinary theory of Protestant scriptural liability is to encounter these shortcomings.
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Bhodo, Yohanes Donbosko, Damianus Dionisius Nuwa, Primiaty Natalia Sabu Kopong, Maria Anjelita Biru, Maria Magdalena Bida, Maria Magdalena Lendu i Margaretha Apriliani Wuda. "Animasi Kitab Suci sebagai Upaya Meningkatkan Kecintaan Anak dan Remaja terhadap Kitab Suci". Prima Abdika: Jurnal Pengabdian Masyarakat 4, nr 1 (2.03.2024): 97–109. http://dx.doi.org/10.37478/abdika.v4i1.3804.
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One of the concerns raised in the pastoral panorama during the Eighth Pastoral Assembly (Muspas) of the Archdiocese of Ende is the lack of interest among children and teenagers in activities related to the Holy Scriptures. This reality is also keenly felt in the pastoral work of the Quasi-Parish of St. Charles Borromeo in Orakeri. Generally, Catholic children and teenagers lack enthusiasm and quickly become bored with Sekami activities that are too monotonous and lacking in variety. Furthermore, the limited number of competent leaders at the parish level and the lack of knowledge about the Scriptures contribute to the decreasing interest and affection of children and teenagers towards the Holy Scriptures. This service activity is conducted for the target groups of Catholic children and teenagers in the Quasi-Parish of St. Charles Borromeo in Orakeri Ende. The main objective is to enrich knowledge about the Holy Scriptures, hone skills in relation to Scripture literacy, and enhance the love of children and teenagers for the Holy Scriptures. The method used in this activity is a qualitative method that involves participatory action research in the form of lectures and simple yet meaningful practices, involving many participants. Activities include: introducing the Holy Scriptures with the help of cheers, movements, songs, and animated videos; Scripture literacy through training in reading and speaking the Scriptures, composing scripts and dramatizing the Scriptures, as well as various competitions related to the Scriptures. This combination of methods is aimed at minimizing participant boredom while simultaneously encouraging the development of cognitive, affective, and psychomotor aspects among the participants. Consequently, the results achieved are that Catholic children and teenagers have a deeper understanding of the Holy Scriptures, sharpen skills related to Scripture literacy, and grow in their love for the Holy Scriptures.
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Storer, Kevin. "Theological Interpretation and the Spiritual Sense of Scripture: Henri de Lubac's Retrieval of a Christological Hermeneutic of Presence". Journal of Theological Interpretation 7, nr 1 (2013): 79–96. http://dx.doi.org/10.2307/26421366.
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Abstract Despite their many similarities, a division exists between proponents of the theological interpretation of Scripture and proponents of the recovery of a spiritual sense of Scripture. This article suggests that one key difference lies in the way each group articulates the relationship of the present, risen Christ to the texts of Scripture. Those who advocate a recovery of the spiritual sense typically place more emphasis on Christ's present encounter of readers, while proponents of theological interpretation of Scripture are often quite reticent to describe such an encounter. This article will contrast the proposals for a theological interpretation of Scripture by revisionist David Tracy, postliberal Hans Frei, and evangelical Kevin Vanhoozer with the proposal to recover Scripture's spiritual sense by ressourcement theologian Henri de Lubac in order to suggest that de Lubac's recovery of the spiritual sense provides the necessary Christological framework to speak of Christ's present encounter of readers. It is suggested that de Lubac's recovery of the spiritual sense could advance the theological interpretation of Scripture to a more distinctly Christological hermeneutic.
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Storer, Kevin. "Theological Interpretation and the Spiritual Sense of Scripture: Henri de Lubac's Retrieval of a Christological Hermeneutic of Presence". Journal of Theological Interpretation 7, nr 1 (2013): 79–96. http://dx.doi.org/10.2307/jtheointe.7.1.0079.
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Abstract Despite their many similarities, a division exists between proponents of the theological interpretation of Scripture and proponents of the recovery of a spiritual sense of Scripture. This article suggests that one key difference lies in the way each group articulates the relationship of the present, risen Christ to the texts of Scripture. Those who advocate a recovery of the spiritual sense typically place more emphasis on Christ's present encounter of readers, while proponents of theological interpretation of Scripture are often quite reticent to describe such an encounter. This article will contrast the proposals for a theological interpretation of Scripture by revisionist David Tracy, postliberal Hans Frei, and evangelical Kevin Vanhoozer with the proposal to recover Scripture's spiritual sense by ressourcement theologian Henri de Lubac in order to suggest that de Lubac's recovery of the spiritual sense provides the necessary Christological framework to speak of Christ's present encounter of readers. It is suggested that de Lubac's recovery of the spiritual sense could advance the theological interpretation of Scripture to a more distinctly Christological hermeneutic.
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Wakefield, Andrew H. "When Scripture Meets Scripture". Review & Expositor 106, nr 4 (grudzień 2009): 549–74. http://dx.doi.org/10.1177/003463730910600404.
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McGowan, Andrew. "Scripture, Conversation and Anglican Identity". Journal of Anglican Studies 11, nr 2 (27.09.2013): 139–46. http://dx.doi.org/10.1017/s1740355313000314.
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AbstractThis editorial piece considers the implications of Scriptural Reasoning, a method of inter-religious exchange that is the subject of the present number of the journal, for contemporary Anglicanism. It suggests that the character of Scriptural Reasoning as a conversation held across and despite religious difference offers a challenge to contemporary Anglicans to maintain their own conversation about Scripture.
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Klopper, F. "Skrifgebruik in die beoordeling van uitsprake oor die doodstraf". Verbum et Ecclesia 11, nr 2 (18.07.1990): 174–86. http://dx.doi.org/10.4102/ve.v11i2.1019.
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Use of Scripture in the evaluation of statements regarding capital punishment The thesis of this article holds that in modern society it is not possible to rest findings for or against capital punishment solely upon Scriptural testimony. A relational view of Scripture is adopted which takes into account that the text is historically determined; was meant to fulfil a particular function in an ancient society and was therefore written from a perspectivist view on reality. It denies that Scriptural norms are directly applicable to all times and in every situation.
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Graham, William A. "“Winged Words”". Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 6, nr 1-3 (27.06.2012): 7–22. http://dx.doi.org/10.1558/post.v6i1-3.7.
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We consider first some difficulties of facilely differentiating “religious” from “cultural” phenomena, and similarly “scriptures” from (“religious” or “cultural”) “classics.” Texts in the latter three categories can be identified by their “iconic” status within a given tradition or context, but only on the basis of their social function, not by their form or content. We then consider how it may be possible to study “scriptural” texts constructively in shared discourse with scholars of differing religious backgrounds. Such a common discourse would be facilitated by a heuristic model of scripture as a text extending functionally in two directions, towards the human through interpretation and towards an Absolute or Transcendent ontologically (allowing it to participate in or mediate something of the Absolute to contingent human beings). Finally, we consider whether this model is applicable to “classics” as well as “scriptures” and conclude that on balance it is not. The model thus confirms one of the differences between classics and scriptures.
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Jenson, Robert W. "The Religious Power of Scripture". Scottish Journal of Theology 52, nr 1 (luty 1999): 89–105. http://dx.doi.org/10.1017/s0036930600053503.
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A distinction was proposed in old Protestantism, by Johannes Musaeus among others, but not then generally adopted: that the authority of Scripture is a ‘double capacity: one to judge other writings and teachings…, another to bring about the assent of faith…’. Recognition of this distinction and separate discussion of these capacities is, in my judgement, necessary to resolve many modern perplexities about Scripture. The present essay is concerned for the second sort of scriptural authority, precisely in its difference from the first. We will begin with the simple fact that the church reads Scripture, in expectation of faith.
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Tyson, Joseph B. "The Gentile Mission and the Authority of Scripture in Acts". New Testament Studies 33, nr 4 (październik 1987): 619–31. http://dx.doi.org/10.1017/s0028688500021044.
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Almost all students of Luke-Acts have called attention to the special place of scripture in these documents. The fundamental Lukan strategy seems to be presented in the closing chapter of the gospel. In his post-resurrection appearance to the two disciples on the way to Emmaus, Jesus assumes the role of the authoritative interpreter of scripture and shows that it was necessary for the Christ to suffer. He interprets all the scriptures ‘beginning with Moses and all the prophets’ (Luke 24. 27; cf. 24. 35, 45). This chapter suggests to the reader that, although the scriptures are authoritative, they must be rightly, i.e. Christologically, interpreted. This widely acknowledged principle has certain implications that require investigation.
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Murphy, Kelly J. "Leviathan to Lucifer: What Biblical Monsters (Still) Reveal". Interpretation: A Journal of Bible and Theology 74, nr 2 (kwiecień 2020): 146–58. http://dx.doi.org/10.1177/0020964319896308.
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Monsters and the monstrous show up in Scripture and outside the pages of Scripture. Two of the most famous biblical monsters—Leviathan and Satan—appear and reappear in different forms, and, at times, their stories are merged into one. A focus on Leviathan and Satan in Scripture helps readers to see the different ways the biblical texts depict monsters and, especially, the relationship between humans, monsters, and the divine. As these creatures (re)appear in popular culture, often drawing on their scriptural representations, they continue to provide a space for audiences to ask: what makes a monster and what do these monsters reveal?
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Krause-Loner, Shawn. "Be-Witching Scripture". Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, nr 2-3 (14.03.2008): 273–92. http://dx.doi.org/10.1558/post.v2i2.273.
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This article describes the idea of the Book of Shadows (BoS) within both historical and contemporary Wicca/Neopagan Witchcraft, focusing specifically on how the BoS may be understood as “scripture.” The concept of “scripture” within this work is defined as a tripartite matrix of textuality, performance, and iconicity. Through a descriptive investigation of the history of the religion and the BoS, its use as ritual text and as ritual object, its physical meaning and iconicity, and its invested authority, this article shows that the BoS can be understood as a form of scripture, in a functional and analogous sense. In addition, the article briefly discusses the effect of popular “howto” books on scriptural or canonical authority and how these, along with the concept of the BoS, are serving to routinize and standardize a tradition that largely prides itself on being creative and spontaneous.
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Dian Tri Utami, Ni Nyoman, Ida Bagus Made Wisnu Parta, I. Nyoman Santiawan, Ida Bagus Kade Yoga Pramana i Ni Nyoman Sudiani. "Penerapan Nilai-Nilai Pendidikan Agama Hindu Dalam Kitab Nitisastra Untuk Membentuk Perilaku Anak Suputra". Metta : Jurnal Ilmu Multidisiplin 3, nr 1 (15.04.2023): 24–36. http://dx.doi.org/10.37329/metta.v3i1.1805.
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Hindu religious education is the implementation and internalization of values originating from the Vedic scriptures and other Hindu religious scriptures. One of the Hindu religious scripture that teaches about how to shape the behavior of superhuman children is the Nitisastra. The purpose of this study was to describe the application of Hindu religious educational values in the Nitisastra scripture to shape the behavior of the superhuman children. The method used is qualitative research, with data collection techniques namely observation, interviews and literature study. The results of the study show that Nitisastra contains knowledge about noble values and views of life in society that are worthy of being used as a way of life. In a family, naturally someone yearns for the birth of an ideal son according to the teachings of Hinduism, namely the son of suputra. A child who is virtuous, intelligent, wise, and proud of his family can be called a son of a son. The Nitisastra scripture can be used as a guide for parents to educate their children, because nowadays there are many cases of children who do not respect their parents. The Nitisastra scripture explains that the role of the family (father and mother) is to educate and shape the behavior of the sons of suputra so that one day they will be able to become the next generation.
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Hartin, Cole William. "The Parable of the Good Samaritan: Two Theological Readings in the Victorian Church of England". Horizons in Biblical Theology 43, nr 2 (23.08.2021): 146–65. http://dx.doi.org/10.1163/18712207-12341430.
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Abstract Taking seriously the reality that theological interpretation of Scripture is not a monolithic enterprise but rather a varied discussion, this paper outlines two historical contributions to the theological reading of Scripture in the Victorian Church of England. By examining the way Richard Chenevix Trench and John Keble interpret the parable of the good Samaritan, this essay shows that though both figures interpret Scripture in order to understand what it says about God, they diverge in their approach over questions of providence and ecclesial authority. The paper argues that for Trench, providence expands the scope of Scripture’s meaning but for Keble it leads to specific interpretive outcomes. Essentially, while Trench sees Scripture to be the product of divine providence, Keble sees providence to have shaped the consensus of the early Church.
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Davary, Bahar. "Recovering the Female Voice in Islamic Scripture". American Journal of Islam and Society 32, nr 3 (1.07.2015): 114–18. http://dx.doi.org/10.35632/ajis.v32i3.994.
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The absence of women’s voices from the scriptures of the major world religionshas been the subject of feminist theologians’ inquiry, especially duringthe past three decades. Georgina Jardim’s work in feminist scholarship andwomen’s study is impressive. This book provides a fine synopsis of some ofthe important works in Islamic hermeneutical tradition while set in a comparative framework. As such, it is a great contribution to the comparative feministhermeneutics of scripture. The author makes good use of works by AminaWadud, Barbara Stowasser, Asma Barlas, and other feminists who have workedon the Qur’an or on paradigms of Muslim women in the Islamic textual tradition.She weaves their ideas and theories with those of Annemarie Schimmel,Sachiko Murata, Denise A. Spellberg, W. Montgomery Watt, RichardBell, Ashley M. Walker, Michael Sells, and others. In addition, she draws fromChristian and Jewish feminist thought as well as that of secular philosophersor theoreticians in juxtaposition with Muslim interpretations. As the title suggests,she focuses on women’s speech by emphasizing voice rather than silence.The author concludes that women not only have a voice in Islamicscripture, but that in the Abrahamic scriptures as a whole they break silencein order to invoke social justice.The book’s predominant theme, the Qur’anic account of “the womanwho disputes,” is juxtaposed with similar stories in the Jewish and Christianscriptures, which makes it an interesting exploration in Abrahamic interfeministinterreligious dialogue. Her use of scriptural reasoning to bringAbrahamic and secular voices in conversation on this topic is original.Among the few works with a comparative hermeneutic approach to womenin religion are Murata’s The Tao of Islam (1992), a sourcebook on genderrelations in Islamic discourse with references and analogies to the yin andyang elements, and Yvonne Yazbek Haddad and John L. Esposito’s Daughtersof Abraham (2002). Jardim’s book is distinct in that it compares bothfeminist methodologies as well as a parallel scriptural story in these threetraditions ...
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Engberg-Pedersen, Troels. "Once more a Lutheran Paul? Francis Watson, Paul and the Hermeneutics of Faith". Scottish Journal of Theology 59, nr 4 (16.10.2006): 439–60. http://dx.doi.org/10.1017/s0036930606002572.
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Paul's ‘view of the law’ is his reading of a text – the composite text comprising the five books from Genesis to Deuteronomy. His ‘theology of justification’ is a scriptural hermeneutic, antithetical in form and itself constructed from selected scriptural texts, which aims to show how the true meaning of scripture is its testimony to God's unconditional saving action, now realized in Christ. The dynamic of Pauline scriptural interpretation comes most clearly to light within the context of other contemporary readings of the same scriptural texts. Through their common concern with the interpretation of scripture, Pauline and non-Pauline writings constitute a single intertextual field, rather than indicating an immediate ‘parting of the ways’ between two monolithic entities labelled ‘Christianity’ and ‘Judaism’.