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Автор: Grafiati

Опубліковано: 10 грудня 2022

Оновлено: 28 січня 2023

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1

Mitchell, Margaret M. "John Chrysostom and Christian Love Magic: A Spellbinding Moment in the History of Interpretation of 1 Cor 7.2–4." New Testament Studies 68, no. 2 (March 4, 2022): 119–43. http://dx.doi.org/10.1017/s0028688521000394.

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Анотація:

AbstractThis article, originally presented as the presidential address at the 2021 SNTS meeting, held virtually via Leuven due to Covid-19 conditions, investigates the nature of Pauline interpretation, past and present. It brings into the scholarly conversation a neglected ancient source, John Chrysostom's occasional homily on 1 Cor 7.2–4 (Hom. 1 Cor. 7–4 (CPG 4377)), and provides an analysis of key passages showing how the late antique orator-bishop seeks to turn Paul's words from the fifties to Corinth into a magical incantation, and, as inscribed on various materials, a talisman against the evils associated with porneia. The article concludes with defence of the category ‘Christian love magic’ and an argument that New Testament studies constitutes a unified field which should unite (rather than separate out) the work of philology, historical contextualisation, literary criticism, humanistic commitments and hermeneutical sophistication as we trace and analyse the ways human agents construct meanings with New Testament texts, then and now.

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2

Callahan, Allen Dwight. "John Chrysostom on Philemon: A Response To Margaret M. Mitchell." Harvard Theological Review 88, no. 1 (January 1995): 149–56. http://dx.doi.org/10.1017/s0017816000030418.

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I thank Margaret M. Mitchell for her thoughtful criticisms of my article on the interpretation of Paul's Epistle to Philemon. She has pointed out certain limitations of my arguments, both on the culpability of John Chrysostom as the earliest disseminator of the familiar interpretation that Onesimus is a slave and runaway, against which I have inveighed, and also in other areas where, in her parlance, my constructive arguments seem vulnerable. I am gratified that my admittedly unconventional reading has been engaged seriously and thoughtfully by a colleague well versed in both the Pauline corpus and patristic exegesis.

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3

Cooper, Derek. "Reformation Responses to Novatianism: 16th-Century Interpretations of Hebrews 6:4–6." Journal of Theological Interpretation 3, no. 2 (2009): 261–79. http://dx.doi.org/10.2307/26421293.

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Abstract The text of Heb 6:4–6 has posed an ongoing problem for Christian exegetes throughout the history of the church. Ever since the Novatian heresy in the 3rd century, interpreters have offered a number of responses to this difficult pericope. Although precritical interpreters agreed that Novatian's exegesis was insufficient, they differed noticeably in their actual exposition of the passage. This is especially the case with 16th-century interpreters of this passage. Erasmus of Rotterdam, Martin Luther, and John Calvin, though all trained in humanism, came to remarkably different conclusions based on their hermeneutical approaches. Erasmus, armed with humanism but still a loyal supporter of Rome, could at once reject Pauline authorship while simultaneously relying on the tradition to solve the exegetical dilemma. Luther, who lectured on the epistle early in his career and subsequently relegated it to the four letters of the NT of "a different reputation," used the results of humanist exegesis but coupled them with his single-minded theology of God's mercy to reject Pauline authorship, thereby reading and using Hebrews selectively. Calvin, in a splendid example of what might be termed 16th-century canonical criticism, accepted the premise of authorship that Erasmus and Luther espoused yet assertively claimed the book to be canonical and interpreted the section through the lens of election and reprobation.

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4

Cooper, Derek. "Reformation Responses to Novatianism: 16th-Century Interpretations of Hebrews 6:4–6." Journal of Theological Interpretation 3, no. 2 (2009): 261–79. http://dx.doi.org/10.2307/jtheointe.3.2.0261.

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Анотація:

Abstract The text of Heb 6:4–6 has posed an ongoing problem for Christian exegetes throughout the history of the church. Ever since the Novatian heresy in the 3rd century, interpreters have offered a number of responses to this difficult pericope. Although precritical interpreters agreed that Novatian's exegesis was insufficient, they differed noticeably in their actual exposition of the passage. This is especially the case with 16th-century interpreters of this passage. Erasmus of Rotterdam, Martin Luther, and John Calvin, though all trained in humanism, came to remarkably different conclusions based on their hermeneutical approaches. Erasmus, armed with humanism but still a loyal supporter of Rome, could at once reject Pauline authorship while simultaneously relying on the tradition to solve the exegetical dilemma. Luther, who lectured on the epistle early in his career and subsequently relegated it to the four letters of the NT of "a different reputation," used the results of humanist exegesis but coupled them with his single-minded theology of God's mercy to reject Pauline authorship, thereby reading and using Hebrews selectively. Calvin, in a splendid example of what might be termed 16th-century canonical criticism, accepted the premise of authorship that Erasmus and Luther espoused yet assertively claimed the book to be canonical and interpreted the section through the lens of election and reprobation.

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5

Bird, Michael F. "What if Martin Luther Had Read the Dead Sea Scrolls? Historical Particularity and Theological Interpretation in Pauline Theology: Galatians as a Test Case." Journal of Theological Interpretation 3, no. 1 (2009): 107–25. http://dx.doi.org/10.2307/26421343.

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Анотація:

Abstract This study argues that a more attentive focus on the sociohistorical context of Paul's letters can lead to a fruitful theological exploration of Paul's theology that approximates fairly closely some of the key emphases of the Reformed/Lutheran tradition. Though the Reformation tradition of exegeting Paul's letters has properly grasped many of the central themes of Paul's theology, it has often lacked attention to historical particularity and social realism. Yet, a better grasp of the particulars can lead to a richer theological paradigm. As an example, this study examines Gal 2:11–21 with specific attention given to "works of law," "faith of Christ," and "righteousness" in order to demonstrate how one might shift from historical criticism to a theological interpretation within the Reformed/Lutheran tradition.

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6

Bird, Michael F. "What if Martin Luther Had Read the Dead Sea Scrolls? Historical Particularity and Theological Interpretation in Pauline Theology: Galatians as a Test Case." Journal of Theological Interpretation 3, no. 1 (2009): 107–25. http://dx.doi.org/10.2307/jtheointe.3.1.0107.

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Анотація:

Abstract This study argues that a more attentive focus on the sociohistorical context of Paul's letters can lead to a fruitful theological exploration of Paul's theology that approximates fairly closely some of the key emphases of the Reformed/Lutheran tradition. Though the Reformation tradition of exegeting Paul's letters has properly grasped many of the central themes of Paul's theology, it has often lacked attention to historical particularity and social realism. Yet, a better grasp of the particulars can lead to a richer theological paradigm. As an example, this study examines Gal 2:11–21 with specific attention given to "works of law," "faith of Christ," and "righteousness" in order to demonstrate how one might shift from historical criticism to a theological interpretation within the Reformed/Lutheran tradition.

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7

Russell, R. "The Idle in 2 Thess 3.6–12: An Eschatological or a Social Problem?" New Testament Studies 34, no. 1 (January 1988): 105–19. http://dx.doi.org/10.1017/s0028688500022244.

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Анотація:

Much of the scholarly attention given the Thessalonian epistles has been devoted to various debates. These polemics have included the epistles' authenticity, with some arguing that 1 Thess 2. 13–16 and Thessalonians are post-Pauline, often by appealing to letter structure. Lack of agreement exists as well with the interpretation of Paul's eschatology–the letters' main concern - and difference of opinion also characterizes the function of Paul's apology in 1 Thess 2. 1–12 and his paraenesis, particularly in 1 Thess 4. 1–12. While scholars have actively pursued the pros and cons of these issues, most have been rather passive when it comes to discussing ‘the idle’ (l Thess 4. 11–12; 5. 14; 2 Thess 3. 6–13) – the second most significant theme in the epistles. They usually continue the traditional eschatological explanation for the origin of the problem. This study will survey the history of this interpretation, investigate 2 Thess 3. 6–13 and recommend that a social explanation best satisfies the evidence. This study also seeks to demonstrate the fallacy of explaining historical phenomena from just theological structures and the importance of the interaction between the world of ideas and social structures for interpretation – the importance of which has been shown by redaction criticism's concern for the Sitz im Leben and by recent social descriptions of early Christianity.

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8

Mousa, Keyhanee. "Muhammad(S) And Paul On Jesus: A Comparative Study Of Two Sacred Pillars." West East Journal of Social Sciences 8, no. 2 (August 15, 2019): 164–90. http://dx.doi.org/10.36739/wejss.2019.v8.i2.26.

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Анотація:

This comparative study of Islam and Christianity struggled to reveal the mutual meaningful expressions of God, the creator. The main question to which the article tried to answer is: Who is Jesus Christ for Paul and Muhammad(s)? The significance of countering to this question is being revealed much more through the contemporary issues of hate, and delusions that are influencing all believers in one God. Questioning the human nature and the Lordship of Christ looks like a barrier in dialogues between Islam and Christianity. So, as its primary purpose, Jesus, as the Lord from Paul’s perspective and Isa al-Masih, the son of Maryam from Muhammad’s(s) viewpoint, will be compared through different methods. Like the spiritual interpretation of Joel S. Goldsmith, in which the monotheistic presupposition (worshipping only one God), will implant the axial direction of the examination of the Bible and the Quran. Moreover, through historical criticism, the article will try to clarify the origins of faith in Pauline Christology compare to the doctrine of Tawhid from the Quran and the origin of the Quranic accounts of Christ. Also, through a feminist analysis, the essay will have a critical look at maleness of titles of God in Christianity. In this way, the historical analysis will display the urge of accepting the Quran as the Incarnated word of God for Islam and the importance of Paul as the best witness for Christ. By spiritual interpretation, the meaning of the “form” and the “face” of God in Christianity, and “face”, and the “Rope” of Allah and Al-Rahman in the Quran will validate a mutual notion of divinity for all believers. Also, through the feminist approach framed in the text of the Bible and the Quran, this research will spot the sexless status of the Incarnated Christ after the resurrection, the one who is the Lord of all now, even if is being praised in the new name of Al-Rahman. Thus, in conclusion, this article will suggest mutual findings in Quranic and Biblical Christology and will be ended by spotting the incarnation of the word of God, as the best point of starting a fruitful dialogue between Islam and Christianity.

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9

Campbell, Douglas A. "Mass Incarceration: Pauline Problems and Pauline Solutions." Interpretation: A Journal of Bible and Theology 72, no. 3 (June 12, 2018): 282–92. http://dx.doi.org/10.1177/0020964318766297.

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The growing realization that the United States today is characterized by mass incarceration has begun to influence the interpretation of the Bible. This essay will focus on the influence of Paul’s letters on the court and penal system in the United States, especially the pervasive emphasis on justification (Rom 1–4) by which our penal system operates. This is followed by discussion of a more constructive model for restorative justice, based on the compassionate God in Romans 5. The essay suggests how Paul’s own incarcerations inform relational models on which ministry among prisoners should be conducted today.

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10

Zaret, David, and Michael Walzer. "Interpretation and Social Criticism." Contemporary Sociology 17, no. 1 (January 1988): 122. http://dx.doi.org/10.2307/2069485.

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11

Senchuk, Dennis M., and Michael Walzer. "Interpretation and Social Criticism." Noûs 26, no. 3 (September 1992): 389. http://dx.doi.org/10.2307/2215966.

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12

Gorski, Philip S. "SCIENTISM, INTERPRETATION, AND CRITICISM." Zygon� 25, no. 3 (September 1990): 279–307. http://dx.doi.org/10.1111/j.1467-9744.1990.tb00793.x.

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13

Rosen, Bernard. "Interpretation and Social Criticism." Journal of Higher Education 59, no. 6 (November 1988): 704–6. http://dx.doi.org/10.1080/00221546.1988.11780237.

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14

Rosen, Bernard, and Michael Walzer. "Interpretation and Social Criticism." Journal of Higher Education 59, no. 6 (November 1988): 704. http://dx.doi.org/10.2307/1982241.

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15

Green, Joel B. "Rethinking "History" for Theological Interpretation." Journal of Theological Interpretation 5, no. 2 (2011): 159–73. http://dx.doi.org/10.2307/26421422.

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Анотація:

Abstract In recent years, theological interpretation of Christian Scripture has often been distinguished by its wholesale antipathy toward history and/or to historical criticism. Working with a typology of different forms of "historical criticism," this essay urges (1) that historical criticism understood as reconstruction of "what really happened" and/or historical criticism that assumes the necessary segregation of "facts" from "faith" is inimical to theological interpretation; (2) that this form of historical criticism is increasingly difficult to support in light of contemporary work in the philosophy of history; and (3) that contemporary theological interpretation is dependent on expressions of historical criticism concerned with the historical situation within which the biblical materials were generated, including the sociocultural conventions they take for granted.

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16

Green, Joel B. "Rethinking "History" for Theological Interpretation." Journal of Theological Interpretation 5, no. 2 (2011): 159–73. http://dx.doi.org/10.2307/jtheointe.5.2.0159.

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Анотація:

Abstract In recent years, theological interpretation of Christian Scripture has often been distinguished by its wholesale antipathy toward history and/or to historical criticism. Working with a typology of different forms of "historical criticism," this essay urges (1) that historical criticism understood as reconstruction of "what really happened" and/or historical criticism that assumes the necessary segregation of "facts" from "faith" is inimical to theological interpretation; (2) that this form of historical criticism is increasingly difficult to support in light of contemporary work in the philosophy of history; and (3) that contemporary theological interpretation is dependent on expressions of historical criticism concerned with the historical situation within which the biblical materials were generated, including the sociocultural conventions they take for granted.

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17

Engberg-Pedersen, Troels. "Once more a Lutheran Paul? Francis Watson, Paul and the Hermeneutics of Faith." Scottish Journal of Theology 59, no. 4 (October 16, 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’.

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18

Morrow, Jeffrey L. "The Politics of Biblical Interpretation: A ‘Criticism of Criticism’." New Blackfriars 91, no. 1035 (August 12, 2010): 528–45. http://dx.doi.org/10.1111/j.1741-2005.2009.01342.x.

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19

Rosenberg, Ruth, and Jerome J. McGann. "Textual Criticism and Literary Interpretation." South Central Review 3, no. 4 (1986): 119. http://dx.doi.org/10.2307/3189693.

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20

Foster, Paul. "Book Review: Classic Study of Textual Criticism of the Pauline Corpus." Expository Times 121, no. 7 (March 9, 2010): 374. http://dx.doi.org/10.1177/00145246101210070918.

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21

Byeunggoo Moon. "A Study of R. Bultman’s Interpretation about Pauline Theology." Theology and Mission ll, no. 39 (November 2011): 153–76. http://dx.doi.org/10.35271/cticen.2011..39.153.

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22

Davies, Paul, Greta Gaard, and Patrick D. Murphy. "Ecofeminist Literary Criticism: Theory, Interpretation, Pedagogy." Modern Language Review 95, no. 4 (October 2000): 1174. http://dx.doi.org/10.2307/3736723.

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23

Woodward, Michael. "Dictionary of Biblical Criticism and Interpretation." Theological Librarianship 2, no. 1 (April 27, 2009): 113–14. http://dx.doi.org/10.31046/tl.v2i1.74.

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24

Robbins, Vernon K. "New Testament Interpretation through Rhetorical Criticism." Rhetorica 3, no. 2 (1985): 145–49. http://dx.doi.org/10.1525/rh.1985.3.2.145.

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25

Fowler, Robert M., and George A. Kennedy. "New Testament Interpretation through Rhetorical Criticism." Journal of Biblical Literature 105, no. 2 (June 1986): 328. http://dx.doi.org/10.2307/3260415.

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26

Slater, Niall W. "‘Against Interpretation’: Petronius and art Criticism." Ramus 16, no. 1-2 (1987): 165–76. http://dx.doi.org/10.1017/s0048671x00003295.

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For forty years a debate has raged in Petronian studies between the moralists and, for want of a better term, the anti-moralists. From Highet in the 1940's to Bacon and Arrowsmith in the 1950's and 60's, the moralists held a certain advantage. Whatever important divergences there were among these critics, all agreed on a Petronius who stood in some critical relation to his society. The dissenting voices have grown much louder of late. Ironically, the literary brilliance of Arrowsmith's New Critical reading of the Satyricon helped to turn the tide against the moralist viewpoint. The more apparent the literary sophistication of the Satyricon has become, the less willing late twentieth century readers have been to see a programmatic moral critique as its main purpose. Sullivan's view of Petronius as a ‘literary opportunist’ has come to dominate the field.With Graham Anderson's book, Eros Sophistes: Ancient Novelists at Play, the retreat from the position of Highet is now complete. We have finally reached the logical, New Critical conclusion that the Satyricon is an entirely self-contained literary game without any message whatsoever; in effect we are told that, like any serious piece of literature, the Satyricon ‘should not mean, but be’. Anderson is eager to disavow ‘the unproven conviction that every work must have a message, however diffusely or perversely expressed’.

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27

Herbert, T. Walter, Roberta Rubenstein, and Amy Schrager Lang. "Feminist Literary Criticism and Cultural Interpretation." American Quarterly 39, no. 4 (1987): 656. http://dx.doi.org/10.2307/2713134.

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28

Evans, R. L. S., and George A. Kennedy. "New Testament Interpretation through Rhetorical Criticism." Classical World 80, no. 3 (1987): 222. http://dx.doi.org/10.2307/4350026.

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29

Arutynyan, J. I. "Contemporary art criticism: judgment and interpretation." Vestnik of Saint Petersburg State University of Culture, no. 1 (30) (March 2017): 177–80. http://dx.doi.org/10.30725/2619-0303-2020-3-177-180.

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Анотація:

An important question of contemporary art studies is the problem of expanding the methodological base of the discipline. Modern art criticism refl ects the fundamental problems of contemporary art. Clash of the axiological approaches and the principle of interpretation, subjectivity, the infl uence of requests of the art market and commercialization are the main problems of formation of the expressive language of art criticism in the 20th–21st centuries

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30

Perry, John Oliver, and G. N. Devy. "Indian Literary Criticism: Theory and Interpretation." World Literature Today 77, no. 1 (2003): 95. http://dx.doi.org/10.2307/40157830.

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31

Dietrich, Richard S. "Book Review: Interpretation and Social Criticism." Interpretation: A Journal of Bible and Theology 42, no. 3 (July 1988): 310–11. http://dx.doi.org/10.1177/002096438804200315.

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32

Taylor, James E. "Hume on Miracles: Interpretation and Criticism." Philosophy Compass 2, no. 4 (July 2007): 611–24. http://dx.doi.org/10.1111/j.1747-9991.2007.00088.x.

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33

WILLIAMS, D. H. "Justification by Faith: a Patristic Doctrine." Journal of Ecclesiastical History 57, no. 4 (August 25, 2006): 649–67. http://dx.doi.org/10.1017/s0022046906008207.

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Анотація:

This essay challenges the criticism usually levelled at the early Fathers prior to Augustine for not articulating a view of justification by faith that corresponded with Pauline Christianity as reflected in the formulas of the sixteenth-century reformers. Not only is such a view anachronistic and tends to assume that there was (or is) a uniform definition of justification, but there is evidence that Latin theology before Augustine promulgated the tenets of unmerited grace and the necessity of righteousness that come only through justifying faith. In particular, the Matthew commentary of Hilary of Poitiers explicitly formulates a biblical theology of ‘fides sola iustificat’, and probably contributed to a revival of interest in the Pauline Epistles by the end of the fourth and early fifth centuries.

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34

Campbell, William. "Perceptions of Compatibility Between Christianity and Judaism in Pauline Interpretation." Biblical Interpretation 13, no. 3 (2005): 298–316. http://dx.doi.org/10.1163/1568515054388137.

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Анотація:

AbstractContemporary interpretation of Paul is heir to a tradition of Paulinism in which Paul's gospel is almost universally viewed as being in opposition to Judaism. Even the advent of the New Perspective on Paul has not yet succeeded in convincing the majority of scholars that there is no basic incompatibility between Paul and Judaism. One reason for a negative response to the New Perspective is that the acceptance of this viewpoint seems (necessarily) to imply that the great Reformers were somewhat deficient in their understanding of Paul. Their own basic principle of 'reformed and always being reformed' demands, however, a critique of all traditions, including this one. Moreover, inasmuch as modern Pauline scholarship is dependent upon the 19th century invention of the theory of legalism as a pejorative description of Jewish religion, there is a resultant failure to view the Judaism that nurtured Paul, and in which he was continuously in dialogue, other than apologetically or polemically. This is because Christian Pauline interpretation tends to involve a concern for self-understanding and identity that necessarily differentiates the modern agenda from that of Paul, since this concern springs from Enlightenment categories and is therefore foreign to the Apostle. It is the contention of this essay that Paul's letters demonstrate that he was no sectarian, vilifying Judaism for the promotion of a new religion. Since Paul's identity, even after his vision of Christ, remained distinctly Jewish, scholars cannot justifiably use Judaism as a negative foil for Christian self-understanding. Christian faith as such demands neither the denigration of Judaism nor the subversion of Pauline theology into a subjective search for identity.

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35

Wall, Robert W. "The Problem of the Multiple Letter Canon of the New Testament." Horizons in Biblical Theology 8, no. 2 (1986): 1–31. http://dx.doi.org/10.1163/187122086x00069.

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AbstractThe purpose of this essay is to discuss the idea of canon as it guides our study of the New Testament Letter.1 Following the lead of Brevard Childs and James Sanders, it will be argued that the forces which selected and collected two corpora of letters, Pauline and non-Pauline, and then formed them into a single canonical unit, envisage a set of hermeneutical clues which should guide the Church's interpretation of the New Testament letters.2

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36

Watson, Francis. "Scripture in Pauline Theology: How Far Down Does It Go?" Journal of Theological Interpretation 2, no. 2 (2008): 181–92. http://dx.doi.org/10.2307/26421400.

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Abstract Paul's scriptural interpretation is fundamentally important for the development of Christian readings of (what would come to be called) the "Old Testament." The question is how important scripture really is for his own theology; a long tradition of Pauline interpreters have regarded its importance as fairly minimal. This essay presents a critique of the "minimalist" case, which argues, first, that scriptural citation is for Paul merely a rhetorical strategy intended to reinforce his own apostolic authority; second, that he cites proof texts with little regard for their original contexts; and third, that his scriptural interpretation is predetermined by his own prior theological convictions. In opposition to these claims, it is argued here that the rhetorical dimension of citation is compatible with issues of theological substance; that individual citations can serve to represent larger blocks of scriptural material; and that Paul's theological convictions are themselves codetermined by his scriptural interpretation. Even as an apostle, Paul learns things from scripture that he would not know without it.

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37

Watson, Francis. "Scripture in Pauline Theology: How Far Down Does It Go?" Journal of Theological Interpretation 2, no. 2 (2008): 181–92. http://dx.doi.org/10.2307/jtheointe.2.2.0181.

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Abstract Paul's scriptural interpretation is fundamentally important for the development of Christian readings of (what would come to be called) the "Old Testament." The question is how important scripture really is for his own theology; a long tradition of Pauline interpreters have regarded its importance as fairly minimal. This essay presents a critique of the "minimalist" case, which argues, first, that scriptural citation is for Paul merely a rhetorical strategy intended to reinforce his own apostolic authority; second, that he cites proof texts with little regard for their original contexts; and third, that his scriptural interpretation is predetermined by his own prior theological convictions. In opposition to these claims, it is argued here that the rhetorical dimension of citation is compatible with issues of theological substance; that individual citations can serve to represent larger blocks of scriptural material; and that Paul's theological convictions are themselves codetermined by his scriptural interpretation. Even as an apostle, Paul learns things from scripture that he would not know without it.

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CAN GÜRBÜZ, Gülsevim. "Araştırıcı Sanat Eleştirisi ve Bir Sanat Eleştirisi Örneği." Journal of Social Research and Behavioral Sciences 7, no. 14 (December 10, 2021): 150–64. http://dx.doi.org/10.52096/jsrbs.7.14.7.

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Art criticism can be described as an examination, determination, and mental activity that seeks the value of an art work. In an art criticism, different analysis strategies and methods can be chosen for the related artwork. Edmund Burke Feldman's “researching art criticism” criticism model, which is determined as a method in thearticle, is one of them. In th earticle, it is aimed to examine the method of “researching art criticism” in general, and in particular, to criticize Paula Rego’s artwork called “The Maids” with this method. For this criticism, “description, analysis, interpretation and judgment-evaluation” phases for the work were formed. Description and analysis subheadings are included in the “results section”. The other two subheadings, which include the relationship, interpretation and evaluation of the results section’s informations, are also considered as the “discussion section”. Keywords: Art criticism, Feldman model of criticism, Description, Analysis, İnterpretation, Judgment, Evaluation, Paula Rego, The Maids

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Charney, Leo. ""Common People with Common Feelings:" Pauline Kael, James Agee, and the Public Sphere of Popular Film Criticism." Cinémas 6, no. 2-3 (February 28, 2011): 113–26. http://dx.doi.org/10.7202/1000975ar.

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This essay focuses on the writings of Pauline Kael and James Agee as the leading examples of the rhetoric of American popular film criticism, which the author suggests is chatacterized by three elements: the critic's effort to distance him / herself from both other critics and the entertainment industry; to emphasize the personal and subjective nature of his / her responses; and to use his / her writing as the catalyst for a public sphere of film response.

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Ridwan, MK. "TRADISI KRITIK TAFSIR: Diskursus Kritisisme Penafsiran dalam Wacana Qur’anic Studies." Jurnal THEOLOGIA 28, no. 1 (September 14, 2017): 55. http://dx.doi.org/10.21580/teo.2017.28.1.1418.

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<div class="Section1"><p class="Iabstrak"><strong>Abstract: </strong><em>This paper aims to discuss the methodology of interpretation criticism in the qur'anic studies discourse. As new plots in the Qur'an studies, the interpretation criticism has not been much sought after by Qur’anic scholars. As a consequence, in methodological discourse has not yet found a definite method can be used to criticize an interpretation. As for the thought-provoking critique of the interpretation for this still are sporadic and likely are political-ideological. For that, it needs special attention in developing area studies the Quran towards the study criticism of interpretation. Finally, this paper gives the conclusion that, in the discourse of criticism the methodological framework needed interpretation, as a step towards the operational interpretation of criticism. So, the criticism was done not nuanced political-ideological, but able to uphold the values of objectivity, comprehensiveness, scientific and systematic. There are at least four operational steps in carrying out work interpretation of criticism of the region of ontology, epistemology, and axiology i.e; Firstly, the critic must understand the substance of exegesis are an interpretation as process and interpretation as a product. Secondly, understand the construction of criticism interpretation, namely the construction of the historicity of the critique, the base of criticism, the purpose of criticism, as well as the principles and parameters of criticism. Thirdly, start working with two regions exegesis critique work i.e; intrinsic and extrinsic criticism. Fourthly, give the evaluation and assessment of the object of study of criticism that is good and decent, or perverted and unworthy of being used.</em></p><p class="Iabstrak"><strong>Abstrak:</strong> Tulisan ini bertujuan untuk mendiskusikan metodologi kritik tafsir dalam diskursus wacana Qur’anic Studies. Sebagai wilayah garapan baru dalam studi al-Qur’an, kritik tafsir belum banyak diminati oleh kalangan sarjana al-Qur’an. Akibatnya, dalam wacana metodologis belum banyak ditemukan metodebaku yang dapat digunakan untuk mengkritisi sebuah tafsir. Adapun pemikiran kritik tafsir selama ini masih bersifat sporadis dan cenderung bersifat politis-ideologis. Untuk itulah dibutuhkan perhatian khusus dalam mengembangkan wilayah studi al-Qur’an ke arah studi kritik tafsir. Akhirnya, tulisan ini memberikan kesimpulan bahwa, dalam diskursus kritisisme penafsiran, dibutuhkan kerangka metodologis sebagai langkah operasional kritik tafsir. Sehingga, kritik yang dilakukan tidak bernuansa politis-ideologis, namun mampu mengedepankan nilai-nilai objektivitas, komprehensivitas, ilmiah dan sistematis. Setidaknya terdapat empat langkah operasional dalam melaksanakan kerja kritik tafsir yang bermuara pada wilayah ontologis, epistemologis, dan aksiologis yaitu; Pertama, kritikus harus terlebih dahulu memahami hakikat tafsir yakni tafsir sebagai proses (<em>interpretation as process</em>) dan tafsir sebagai produk (interpretation as product). Kedua, memahami konstruksi kritik tafsir, yaitu historisitas kritik, landasan kritik, tujuan kritik, serta prinsip dan parameter kritik. Ketiga, memulai kerja kritik tafsir dengan dua wilayah kerja yaitu; kritik intrinsik dan kritik ekstrinsik. Keempat, memberikan evaluasi dan penilaian terhadap objek kajian kritik yaitu, baik (<em>maḥmūd</em>) dan layak pakai (<em>maqbūl</em>), atau menyeleweng (<em>munḥarif</em>) dan tidak layak digunakan (<em>mardūd</em>).</p></div>

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JONES, IVOR H. "Rhetorical Criticism and the Unity of 2 Corinthians: One ‘Epilogue’, or More?" New Testament Studies 54, no. 4 (September 10, 2008): 496–524. http://dx.doi.org/10.1017/s002868850800026x.

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The endings of Pauline letters have been studied as providing clues to the letters' contents. The text of 2 Corinthians is no exception. But what constitutes the ending of that text, and is there more than one letter-ending in it? Rhetorical criticism provides some criteria for attempts to answer those questions, and has sometimes been claimed as providing evidence for the unity of 2 Corinthians. This article reviews that evidence and questions its reliability. The possibility that there may be more than one letter-ending points to a different solution and exposes important features of the text's composition.

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JEON, Kyung-Jin. "A Criticism of Immoralistic Interpretation of Nietzsche." Journal of the Daedong Philosophical Association 77 (December 31, 2016): 23–52. http://dx.doi.org/10.20539/deadong.2016.77.02.

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43

JEON, Kyung-Jin. "A Criticism of Immoralistic Interpretation of Nietzsche." Journal of the Daedong Philosophical Association 77 (December 31, 2016): 23–52. http://dx.doi.org/10.20539/deadong.2016.77.2.

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Jabborova, Dilafruz. "Interpretation of Fitrat Dramas in Literary Criticism." International Journal for Research in Applied Science and Engineering Technology 9, no. 12 (December 31, 2021): 2437–40. http://dx.doi.org/10.22214/ijraset.2021.39332.

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Abstract: This article examines the fact that after the independence of Uzbekistan, the works of modern literature began to be reevaluated on the basis of new approaches. Literary scholar Ilhom Ganiev's monograph "Poetics of Fitrat dramas" is analyzed and the poetic world of the playwright is covered. The article is based on the analysis of the physicist's focus on Fitrat's character creation skills, the symbolic and figurative motives used in dramas, and the use of artistic language. Keywords and word expressions: drama, jadid literature, criticism, natural science, jadid studies, jadid writers, playwright, drama, symbolism, theater, tragedy, soviet ideology, “Abulfayzkhan”, confection, “Hindu ihtilotonzhon”, conflict, independence ideas, poetic thought, hermeneutic thinking, vulgar-sociological approach, principle, reassessment, new scientific and aesthetic thinking, systematic approach, analysis and interpretation, hermeneutics, synergetics, structuralism, historical-biographical approach, historical-cultural approach, modernism, absurdity, existentialism.

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45

Pelias, Ronald J. "Schools of interpretation thought and performance criticism." Southern Speech Communication Journal 50, no. 4 (December 1985): 348–65. http://dx.doi.org/10.1080/10417948509372640.

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46

NANNICELLI, TED. "Ethical Criticism and the Interpretation of Art." Journal of Aesthetics and Art Criticism 75, no. 4 (October 2017): 401–13. http://dx.doi.org/10.1111/jaac.12395.

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47

Kaufman, Daniel A. "Interpretation and the “Investigative” Concept of Criticism." Angelaki 17, no. 1 (March 2012): 3–12. http://dx.doi.org/10.1080/0969725x.2012.671635.

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48

West, David W. "Practical Criticism: I.A. Richards' experiment in interpretation." Changing English 9, no. 2 (October 2002): 207–13. http://dx.doi.org/10.1080/1358684022000006311.

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49

Torrance, Alan. "Douglas Campbell, The Deliverance of God." Scottish Journal of Theology 65, no. 1 (January 6, 2012): 82–89. http://dx.doi.org/10.1017/s0036930611000858.

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I have been invited to assess Douglas Campbell's door-stopper of a tome from a theological perspective. Given that this is a work in Pauline scholarship by a leading New Testament scholar, what is the justification for involving a theologian? Clearly, it is because the argumentation of this book is driven by a theological critique of certain key methodological, epistemological and, indeed, ontological suppositions which have functioned to sustain what Campbell calls ‘justification discourse’ – an approach to Pauline interpretation that Campbell argues is outmoded, confused and ultimately incoherent.

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Wicaksono, Arif. "Pandangan Kekristenan Tentang Higher Criticism." FIDEI: Jurnal Teologi Sistematika dan Praktika 1, no. 1 (June 23, 2018): 115–31. http://dx.doi.org/10.34081/fidei.v1i1.6.

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The interpretation of the Bible in the present continues to grow rapidly. This progress has both positive and negative effects in the realm of biblical interpretation. The positive impact that is with the progress of interpretation, it was found many truth values that were not understood and now start out one by one. The negative as the progress of biblical interpretation is the loss of boundaries. With the method of high-criticism interpretation makes the Bible originally believed to be the infallible Word, and now it is equated with another book of lesser value than the scriptures. The Bible is aligned with the ordinary book, even the authority of the Bible as God's Word is in doubt, denied and demeaned to an ordinary literary work.This is a challenge for Christianity today. It takes a firm stance in the face of the Higher Criticism interpretation movement. Christians need to determine a position to deflect any allegations that undermine the authority of the Bible and any allegations that cast doubt on the inspiration and revelation of the existing Scriptures. This paper is expected to give a little apologetic response to the Higher Criticism movement Keywords: Higher Criticism, Apologetic, Bible AbstrakPenafsiran Alkitab dalam masa kini terus mengalami perkembangan dengan pesat. Kemajuan ini memberikan dampak positif maupun negative dalam ranah dunia tafsir Alkitab. Positive karena dengan kemajuannya banak nilai-nilai kebenaran yang dul tidak dipahami mulai keluar satu persatu. Negatifnya saat kemajuan penafsiran Alkitab kehilangan batasan, dengan metode penafsiran higher Critism menjadikan Alkitab yang awalnya diyakini sebagai Firman yang tanpa salah, layaknya buku lain yang nilainya lebih rendah dari kitab suci. Aklitab disejajarkan dengan buku biasa. Bahkah otoritas Alkitab sebagai Firman Allah diragukan, disangkal dan direndahkan sebatas karya sastra biasa.Ini merupakan tantangan bagai kekristenan saat ini. Diperlukan sikap yang tegas dalam menghadapi pergerakan penafsiran Higher Critism. Orang Kristen perlu menentukan posisi dalam menangkis segala tuduhan yang merendahkan otoritas Alkitab. Segala tuduhan yang meragukan pengilhaman dan pewahyuan penulisan kitab Suci yang ada. Tulisan ini diharapkan memberikan sedikit sikap apologetika terhadap gerakan Higer Critism Kata Kunci: Higer Critism, Apologet, Alkitab

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