Showing papers on "Exegesis published in 1970"

Augustine as biblical scholar

Abstract: Augustine's achievements as a biblical scholar and exegete can be appreciated only in relation to his childhood and general education. The African Council of Carthage of 397, at which Augustine was present, recognised an Old Testament Canon which included the books of the Apocrypha and a New Testament Canon which included Hebrews and Peter. The actual text of scripture upon which Augustine exercised his exegetical talent varied during the course of his life. Augustine's own views on scriptural exegesis are set out in the treatise De Doctrina Christiana which appeared in its final form only in 427, and which may therefore be regarded as representing his mature opinion. Augustine's approach to scriptural exegesis is first and foremost that of a pastor, designed to instruct his congregation in the doctrine of the Church and to stir their minds to greater warmth of devotion.

The Exegesis On the Soul

Abstract: with some Achmimic and Subachmimic influence 2). But little has appeared on Tractate 6, The Exegesis on the Soul. The opening lines have been published in text and in translation 3). By reference to his translation of the opening lines, S0REN GIVERSEN identified the theme: "That the soul has joined the body, can, however, in certain texts be called adultery or prostitution" 4). And KRAUSE summarized the contents as follows: "Der Verfasser dieser Abhand-

Majāz al-qur'ān : periphrastic exegesis

Abstract: As a normative discipline Qur'anic exegesis shares both principles and terminology with the other Islamic sciences, and as such is not likely to have been articulated before the third/ninth century. Prominent in the fully elaborated system, as for example exhibited in the work of al-Zamakhshari (d. 538/1143), are the complementary principles of qiyās and taqdīr. While the former is commonly understood to represent the hermeneutical instrument called analogy, a typological description of qiyās will distinguish between applications of the principle which depend upon a textual similarity, and those which are derived from a rational or causal relation. Of the first type it may be said that there are as many kinds of analogy as there are means of establishing external (grammatical and lexical) affinity between different scriptural contexts. Underlying the second type of analogy is a unifying principle (ratio) independent of textual similarities, both explicit and implicit. In theory, if not always in practice, one may differentiate the two types of qiyās by reference to the incidence in each of what I have called the complementary principle of taqdīr. This term, of which the most common rendering ‘supplementation’ (Ergänzung), alluding to only one aspect of the procedure in question, is not quite satisfactory, signifies reconstruction or restoration (Wiederherstellung: restitutio in integrum), namely, of a scriptural context or passage. Now, while the elaboration of grammatical qiyās by the so-called ‘Basran school’ was characterized by an almost unlimited application of that principle, two reservations must be made.

The "Focal Instance" as a Form of New Testament Speech: A Study of Matthew 5:39b-42

Abstract: The current discussion of religious language has reached the point where it needs to become more specific Religious language is not all of one sort, and it cannot be neatly separated from the variety of ways in which language functions in contexts not generally recognized as religious This means that we must investigate carefully the variety of modes of language used by religious men, noting carefully the characteristics of each mode, the particular functions which each is intended to fulfill, and the kind of response from the hearer proper to each Discussions in general of "myth," "symbol," "paradox," etc, may be helpful, but they are not sufficient The manifold possibilities of language cannot be reduced to a few categories without loss Therefore, the discussion will be furthered through study of important texts on the level of detail which has been characteristic of good Biblical exegesis Biblical texts, in fact, are a good place for such study Biblical scholarship has accumulated exegetical data and has developed scholarly skills which will be useful for the new task Furthermore, we find in the Bible texts paradigmatic for religious expression, at least during the period of the Jewish-Christian tradition when men were unashamedly religious To be sure, the discussion of religious language has attracted so much attention because traditional religious language, including Biblical language, has become dubious, because there has been a failure of language, and many who are concerned with the continuing vitality of Christian language find the problem, but not the answer, in the Bible However, Biblical language is not simply identical with the language which has failed The Bible contains a great variety of modes of language, a fact often ignored by its readers Therefore, it may offer possibilities as well as problems for those interested in the continuing vitality of Christian language

Mística y exégesis en la filosofía de Plotino

Abstract: Two of the constitutive elements of Plotinus’ philosophy are mysticism and the exegesis of the philosophers that preceded him. These two aspects, however, are interpreted in different ways by scholars. Due to these facts, in the present paper we try to show and explain Plotinus’ exegesis of some Middle Platonic ideas. Furthermore, we evaluate the impact that these ideas together, with his mystical experiences, had on his metaphysical doctrine. We offer, in the last place, an interpretation of the relationship that mysticism and exegesis have in the Enneads, reconsidering the way in which scholars understand it.

The Structure of John I 35 - IV 54

Abstract: The saying 'exegesis without presupposition is not possible' finds ample confirmation in the variety of ways in which John's Gospel has been approached and interpreted'. John not only knew previously written Gospels but wrote a midrashic comment on those episodes in them that fit his theme, "his own people received him not; but to all who received him he gave power to become children of God (i II ff.)". John was influenced by Philo of Alexandria with regard to terminology and method. John was acquainted with the allegorical method and typology of the School of Alexandria and was not loath to use them. This assumption will help to explain e.g. the puzzling encounters with Nathanael and Nicodemus. This puzzle may be solved if we make use of Martyn's two level approach and inquire whether John referred in a cryptic manner to persons and events after Jesus' earthly ministry. Keywords: exegesis; J. Louis Martyn; Jesus' earthly ministry; John's Gospel; midrashic comment; Nathanael; Nicodemus; Philo of Alexandria