This book collects ten of Sandra Huebenthal’s most important contributions to the application of Social Memory Theory in Biblical studies. The volume consists of four parts, each devoted to a ...particular field of research. Part one addresses the general impact of Social Memory Theory for the New Testament. The second part analyzes how Social Memory Theory adds to exploring the phenomenon of (biblical) intertextuality as a strategy for negotiating Early Christian identity and the third part investigates how New Testament pseudepigraphy provides a different approach for understanding the negotiation and formation of Christian identities. Finally, part four provides an outlook how the hermeneutical approach can enhance Patristic research. The ten essays originate from discussions about Social Memory Theory and the New Testament at international conferences, three of them are translations of German contributions, while two are published for the first time in this volume.
Received: 2022/1/10 | Correction: 2022/6/18 | Accepted: 2022/6/18The term ‘comparison’ has literally been applied parallel to the words such as ‘counterbalance’, ‘simultaneous’ and ‘analogy’. ...However, in the case of ‘comparison’ and ‘analogy’, two or more viewpoints or schools on a particular subject that seem similar to each other are usually examined and criticized. In this way, the similarities and dissimilarities between them are identified, as well as the strengths and weaknesses of each, so that eventually their priority over the other ones can be shown. The findings of the present study indicate that before the second century A.H. there was no traces of comparison in Sunni exegeses, rather, the hadiths and narrations accepted by the companions and followers of the Prophet (PBUH) have been quoted without considering the opposite viewpoints. In the fourth century A.H. and with the formation and development of other denominations and the growth of some theological schools such as the Mu’tazilites, the Sunni interpretations advanced to the point of collecting some contradict ideas and opinions, or counterbalance and simultaneous exegesis. Then, with the intensification of socio-political developments, there was an opportunity to critique and express theories in its ‘comparison’ case. The present article, which has applied the comparative-analytical method, attempts to achieve a new way to have a better understanding and explanation concerning the course of the conceptual development of the term comparison and its semantic widening in the field of Sunni Qur’anic exegeses.*Khalaj, L; Isazadeh, N. (2022) The Evolutionary Course of Taṭbīq (Comparison) in Sunni Exegeses. Biannual Journal of Comparative Exegetical Researches, 8 (15) 367-387. Doi: 10.22091/PTT.2021.3233.1754.
Tafsir books have been written with the intention of facilitating a deeper understanding of the Qur'an, Allah's revelation. This understanding is sought through a process of emotional and spiritual ...connection with the text. In addition to the two main types of exegesis, namely dirayah (based on reason) and narration (based on transmission), there are also exegetical types. These are known as Sufi exegesis.
This reprint, titled “New approaches to Qur’anic hermeneutics in the Muslim world”, discusses the approaches that play significant roles in modern Qur’anic interpretation in the Islamic world. The ...eleven articles in this reprint demonstrate the richness of resources in Qur'anic hermeneutics in the Muslim World. The authors from different backgrounds and regions have made a great contribution to Qur’anic studies and hermeneutics in the modern period. The following topics are covered throughout the reprint: Decolonizing Qurʾanic Studies, contextualist approach in the modern period and its theoretical origins in the classical Islamic scholarship, Qur’an hermeneutics and historicism (or contextualism in western context) in contemporary Turkey, transempirical exegesis in Said Nursi’s Risale-i Nur Collection, Fādil al-Samarrā’ī’s (b. 1933) contribution to literary and rhetorical Qur’anic exegesis, Shia scholar Ayatollah Yusuf Sanei’s (d.2020) broader jurisprudential approach, Comparative Theology and comparative readings (isrā’īliyyāt and direct Bible citations) in Qur’anic exegesis with special reference to the narrative of Prophet Yaḥyā (John the Baptist) in the Qur’an and the Bible, critique of the concept of naskh (abrogation) in contemporary Qur’ānic hermeneutics (Naṣr Ḥāmid Abū Zayd’s critique), thematic interpretation (tafsīr mawḍū‘ī) in Indonesia in the 2000s, inclusive Islamic interpretations in the light of rationalistic Maturidite theology, and violence and jihad in Islam: From the war of words to the clashes of definitions.
Entre las primeras interpretaciones cristianas de Ap 12,15-16, la exégesis de Oecumenius es distintiva. Él argumenta que este pasaje describe la estrategia por medio de la cual Satanás esperaba ...destruir a María, que consistía en angustiarla al hacerla ver el cruel sufrimiento de Jesús en la cruz. Satanás pretendía que los sufrimientos de Jesús sacudieran a María y la sumergieran en angustia y vejación, derrotándola por completo. De esta manera, ella sería destruida, con lo cual se cumpliría el propósito de Satanás de destruirla a ella, a su hijo y a quienes creen en él, tal como lo representa la visión de Ap 12. Este artículo propone que la interpretación distintiva de Ecumenio radica en su lectura cristológica e histórica de Ap 12, así como su lectura intertextual de Ap 12,14-16 con Jon 2,4, Mt 7,25 y Lc 2,35.
This article aims to re-read the position of tafsīr lughawī in contemporary interpretation discourse. The background of the research is the fact that contemporary interpretation methodologies have ...emerged which seem to nullify linguistic reviews in interpretation. Using the critical-analytic method and the historical-philosophical approach, three points are examined: 1.) typology which includes book mapping, commentator, and interpretation methods; 2.) genealogy from its inception to its development; 3.) existential reading of tafsīr lughawī. This study infered 20 mapped tafsīr lughawī book not only use the manhaj al-lughawī but also the manhaj al-adabī, al-balāghī, and al-bayānī. The genealogy of the interpretation of the Qur’ān using a linguistic approach has existed since the time of the Prophet, the Companions, and the Tabiin, then continued until the emergence of interpretation books using lughawī style since the 2nd century Hijri. The main characteristic of tafsīr lughawī is the use of al-‘ulūm al-‘arabiyyah as the interpretating device, such as qawā‘id al-lughah (naḥw and ṣarf), ‘ulūm al-balāghah (ma‘ānī, bayān, and bādī‘), qiraah, and Jāhili Arabic poetry. In contemporary interpretation discourse, tafsīr lughawī is repositioned, in which the rules of interpretation are still used, but the lughawī style is no longer the dominant one for its integration-interconnection with other disciplines to produce a more in-depth and contextual interpretation.
Mitocrítica cultural. Una definición del mito ofrece una exposición muy completa acerca de la disciplina en cuestión, dedicada al estudio de los mitos. Fue escrito por José Manuel Losada, que es el ...mismo teórico literario que concibió la mitocrítica cultural. En primer lugar, se realiza un acercamiento a la contemporaneidad desde la perspectiva hermenéutica y desde el punto de vista del mito. Además, en esta obra mayor, el Dr. Losada reflexiona sobre una gran cantidad de cuestiones para ofrecer el panorama más completo posible sobre el fenómeno mítico y sus manifestaciones en una amplia gama de medios de comunicación. Una de las contribuciones más importantes de este libro es la de reflejar plenamente la importancia de la trascendencia en el contexto de los mitos y, de cualquier narrativa, en la que esta trascendencia se exprese a través de ciertas estructuras míticas.
Through extensive textual analysis, this open access book reveals how various passages of the Qur’an define death and resurrection spiritually or metaphorically. While the Day of Resurrection is a ...major theme of the Qur’an, resurrection has largely been interpreted as physical, which is defined as bones leaving their graves. However, this book shows that the Qur’an sometimes alludes to death and resurrection in a metaphoric manner – for example, rebuilding a desolate town, typically identified as Jerusalem, and bringing the Israelite exiles back; thus, suggesting awareness and engagement with Jewish liturgy. Many times, the Qur’an even speaks of non-believers as spiritually dead, those who live in this world, but are otherwise zombies. The author presents an innovative theory of interpretation, contextualizing the Qur’an within Late Antiquity and traces the Qur’anic passages back to their Biblical, extra-biblical and rabbinic subtexts and traditions. The ebook editions of this book are available open access under a CC BY-NC-ND 4.0 licence on bloomsburycollections.com.
Paul Cernat subliniază, de altfel, tot la început, că mai mult decât justeţea verdictelor critice interesează modul în care ele s-au succedat, de la ieşirea lui Bacovia din minoratul în care Îl ...plasaseră primii comentatori din interbelic, aşadar de la consacrarea şi pătrunderea în canonul literar, până la asimilarea sa ca model pe filiera realistprozaizantă şi minimalistă de către generaţiile mai noi (de la şaptezecişti şi optzecişti până la postdouămiişti), ceea ce a însemnat şi o spectaculoasă răsturnare a ,,raporturilor de forţe" în sens valoric în chiar interiorul operei bacoviene, ultimele volume ale poetului cunoscând o reconsiderare neaşteptată: ,,Nu atât valabilitatea evaluărilor interesează aici, cât «mutaţia valorilor estetice» care a favorizat - sau, dimpotrivă, a defavorizat receptarea unui segment sau altuia al literaturii bacoviene; o literatură, prin excelenţă, a confruntării cu limita (inclusiv cu cea a conceptului modern de poezie) şi o literatură a limitei" (p. 6). Una este legată de asimilarea ,,în negativ" a convenţiilor literare ale postromantismului şi simbolismului, recuzita decadentă, ,,dark", într-un fel inimitabil, o acceptare cât o respingere, la care criticul revine în capitolul 16 (Bacovianismul social şi politic) printr-o imagine metaforică sugestivă a însuşirii simbolismului ca pe o travestire burlescă: ,,biograficul contingent, mărunt, se «travesteşte», la rândul lui, în hainele unui simbolism «întunecat», pe care-l şarjează până la grotesc şi căruia fie Îi îngroaşă armoniile, mecanizându-le, fie i le destramă în improvizaţii libere şi disonanţe stridente" (p. 288). Celălalt aspect semnalat de Paul Cernat vizează inspiraţia biografică, realistă a poemelor ca factor de universalitate şi ca simptom al unei stări de spirit, al unei noi ontologii a eului creator devenit mai precar, mai umil, marginal, cu o autoritate şi un capital social semnificativ diminuate şi cu o reconsiderare a valorilor tari de care avea să se vorbească mult în studiile postmoderniste: ,,Produs al înstrăinării, eul bacovian e, cum s-a observat, un «eu precar», producător al unui limbaj «sărac»: un limbaj al declinului, alienării, marginalităţii şi extincţiei" (p. 275). Criticul propune, în acelaşi capitol, câteva paralele literare captivante, Bacovia fiind pus în relaţie cu Caragiale, cu Max Blecher şi Tristan Tzara, cu Tudor Arghezi, cu B. Fundoianu şi cu Emil Cioran, într-o spectaculoasă aventură hermeneutică desfăşurată pe multiple fire tematice şi stilistice. „Vecinătăţile transgresive" stabilite cu Tristan Tzara sunt un bun prilej de a indica particularităţile ,,anarhismului" bacovian subsumabil şi el unui tipar definit cel mai bine prin metafora picurării (,,De remarcat că apa «bacoviană» ... eventual picură sau stă, dar curge foarte rar") (p. 100) şi a diluării ca efect invers al intensităţii obsesionale (,,Dar mai e oare cu adevărat «infernal» acest Infern banal, cu care te acomodezi de o viaţă şi la care te întorci mereu, un Infern în care până şi psihozele devin «tăcute, duioase»?") (p. 249): ,,Tânărul Tzara «rupe», deja, versurile în maniera abrazivă a lui Apollinaire sau în cea dezarticulată a futuriştilor, improvizează poliritmic, prestidigitează tehnic.
Augustin Bea war nicht nur das ökumenische Gesicht des Zweiten Vatikanums, sondern eine der prägenden Gestalten der katholischen Bibelwissenschaft seiner Zeit. Das wissenschaftliche und ...kirchenpolitische Handeln des deutschen Jesuiten ermöglicht Einblicke in die wechselvolle Geschichte römischer Bibelexegese im Schatten des Vatikans. Beas Ringen mit Tradition und Moderne bestimmte den kirchlichen Kurs: Wie begegnete der Alttestamentler historischer und naturwissenschaftlicher Kritik an der Bibel? Welche Rolle spielte er bei der kirchlichen Buchzensur? Ermöglichte ihm seine Tätigkeit Kontakte über den katholischen Binnenraum hinaus? Und was verleitete Pius XII. dazu, mitten im Krieg die Bibelenzyklika „Divino afflante Spiritu“ zu veröffentlichen? Diesen Fragen geht Michael Pfister auf der Grundlage bisher unbekannter Dokumente nach und wirft ein neues Licht auf den späteren „Kardinal der Einheit“.
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