scispace - formally typeset
Search or ask a question
Topic

Exegesis

About: Exegesis is a research topic. Over the lifetime, 3017 publications have been published within this topic receiving 25212 citations. The topic is also known as: Bible interpretation.


Papers
More filters
Book
31 Dec 1999
TL;DR: The liminale Theologie des Paulus as mentioned in this paper is a study of the relationship between cultural anthropology and the interpretation of the New Testament in the context of biblical exegesis.
Abstract: Die liminale Theologie des Paulus: Zugdnge zur paulinischen Theologie aus kulturanthropologischer Perspektive, by Christian Strecker. FRLANT 185. Gottingen: Vandenhoeck & Ruprecht, 1999. Pp. 504. EUR88.00. This book is based on a dissertation written under Wolfgang Stegemann and accepted by the Augustana-Hochschule Neuendettelsau in 1996. As the subtitle indicates, Strecker approaches Pauline theology from the perspective of cultural anthropology. He seeks to enrich our understanding of Paul's letters by highlighting social dimensions implied in them. The investigation is divided into three parts: anthropology and biblical exegesis; Victor Turner's processual anthropology and ritual research; and the liminal theology of Paul. The first part consists of two chapters. In ch. 1 Strecker points out that anthropology as part of a social scientific exegesis may serve as a method to bridge the gap between ancient and modern culture. He indicates that this approach has not yet been developed very far in biblical exegesis, especially in the area of NT research. This may be especially true with regard to European, and perhaps especially German, exegesis, with the possible exception of Stegemann, who, in developing Gerd Theissen's sociological impetus, became aware of the importance of anthropology. As far as American scholarship is concerned, Strecker refers to some approaches that have related anthropological insights to NT exegesis (especially John G. Gager, Wayne A. Meeks, Howard C. Kee, Bruce Malina, John D. Crossan, Stephen C. Barton, and Dale B. Martin), but in general, Strecker concludes that OT scholars are more inclined to take anthropological insights into consideration than their NT colleagues. Chapter 2 deals with the use of anthropological models and methodology. Strecker rightly emphasizes that every interpretation of reality inevitably refers to models, which structure our perception. Therefore, it is more plausible to use such models consciously than to reject them for being too abstract or positivistic, while overlooking the necessity of heuristic models for the knowledge of reality. On the other hand, there should be a balance between a particularizing versus universalizing application of such models in order to bring into focus the specific, or even unique, as well as the more general aspects of a given phenomenon. Strecker relies here on Clifford Geertz, who has treated the relationship of specific details and overarching structures in anthropological investigations. At the end of this chapter Strecker relates the anthropological approach to the interpretation of texts, describing (again by referring to Geertz) similarities between ethnography and exegesis. Both ethnographers and exegetes have to interpret given data, which are interpretations of reality themselves and consist of human acts or rituals on the one hand and of texts on the other. Neither anthropologists nor exegetes, therefore, deal with reality in a pure, unambiguous form. According to Strecker, an anthropologically oriented exegesis of biblical texts can thereby illuminate specific aspects, such as cultural bounded values and attitudes of their authors. Hence, an interdisciplinary cooperation of linguists and anthropologists in the form of a "literary anthropology" could contribute to a more comprehensive understanding of texts and should therefore also be fruitful for biblical exegesis. In the second part Strecker deals with the theory of the Scottish anthropologist Victor Turner. His approach was chosen because it is one of the basic models of anthropology developed in the twentieth century. In particular, Strecker describes his theory of rituals, symbols, as well as of society. The term "liminality," which is of central importance for Strecker's own model, however, was borrowed not from Turner but from Arnold van Gennep, who exerted some influence on Turner. In van Gennep's theory the term describes the medium stage in the transformational processes that characterize society. …

18 citations

Book
01 Jan 1983
TL;DR: This paper surveys the ways in which Pauline exegesis has been understood and represented in post-pastristic exegescriptions of the first eight chapters of Paul's letter.
Abstract: Concentrating on the precise connection of Romans chapters 9-11 with the first eight chapters of Paul's letter, this study surveys the ways in which Pauline exegesis has been understood and represented in post-pastristic exegesis.

18 citations

DissertationDOI
25 Nov 2008
TL;DR: In this article, the authors argue that the relationship between the Pharisees and the historical Jesus can best be explained at the level of their disagreement over the identity of the kingdom of God, which they both regarded as primarily the Divine Royal Presence.
Abstract: The quest for the historical Jesus can be advanced by a consideration of disagreement scenarios recorded in the gospels. Such “conflicts” afford the opportunity not only to analyse the positions of the protagonists, but by comparing th em, to better appreciate their relative stances. One area of disagreement th at has remained largely unexplored is that between Jesus and the Pharisees over the “kingdom of God”. Indeed, “kingdom of God” formed the very foundation of Jesus’ preaching and thus ought to be the place where fundamental disagreements are to be found. As Luke 17:20-21 represents the only passage in the Gospels where the Pharisees show any interest in the kingdom of God, it forms he central hub of the thesis around which an account of the disparate bel iefs of Jesus and the Pharisees on the kingdom of God is constructed. The main thesis is this. Luke 17:20-21 can best be explained, at the level of the Pharisees and Jesus, as betraying a fundamental disagreement, not in the identity of the kingdom of God, which they both regarded as primarily the Divine Royal Presence, i.e. God himself as king, but in the location of that kingdom. The Pharisees located the kingdom in the here-and-now, Jesus located it in heaven. Conversely, at later stages in the formation of the pericope, the pre-Lukan community identified the kingdom as the Holy Spirit located in individuals with faith in Jesus and the redactor identified the kingdom as Jesus, located both in the Historical Jesus and the Jesus now in heaven. Chapter 1, after the usual preliminary remarks, presents an analysis of Luke 17:2021 as a chreia, a literary form ideally suited as the basis on which to compare the bel i fs of the Pharisees and Jesus. The work of three scholars vital to the development of the main thesis is then reviewed and evaluated. By way of background, a portrait of the Pharisees is then presented, highlighting in particular, issues that will be of importance in later chapters. Finally, a section on the Aramaic Targums suggests that some targum traditions may be traced back prior to AD 70 and that these r flect the influence and beliefs of first century Palestinian Pharisees. Chapters 2 and 3 are a consideration of every instance of the explicit mention of God as king (or his kingship) and the Divine Kingdom respectively, in contemporary and earlier Jewish Palestinian literature and in Lu ke-Acts. A model of the kingdom of God is developed in these chapters that will be applied to Luke 17:20-21 in the next chapter. Chapter 4 presents a detailed exegesis of Luke 17:20-21, taking into account scholarship on the pericope since the last monograph (an unpublished issertation of 1962) on the chreia. It offers a composition history of the pericope and measures previous exegesis against the view of the kingdom of God as developed in chapters 2 and 3. Chapter 5 presents a summary of the work that relates directly to Luke 17:20-21, some implications arising from the findings and, several possible avenues for future research.

18 citations

Journal ArticleDOI
TL;DR: The authors argue that Pentecostals instinctively read the Bible to meet God in the text, interpreting Scripture 'by encounter more than exegesis' and consider how the very nature of the Bible as a 'generative' and regenerative text invites personal and individual application.
Abstract: This paper seeks to identify and discuss some of the foundational principles and practices of biblical interpretation within the Pentecostal movement. It begins by pondering the traditional Pentecostal reaction to the Bible and their understanding of the role of Scripture for the Spirit-filled life, arguing that Pentecostals instinctively read the Bible to meet God in the text, interpreting Scripture 'by encounter more than exegesis'. The second half of the essay explores how such a subjectivist, phenomenological model of reading can and does operate, and considers how the very nature of the Bible as a 'generative' and regenerative text invites personal and individual application, noting that the Pentecostal emphasis on community experience serves as a useful rejoinder to any egocentric isolationism and emphasising the importance for Pentecostals of action in response to our reading.

18 citations


Network Information
Related Topics (5)
Faith
23.1K papers, 223.7K citations
82% related
Rhetorical question
17.6K papers, 287.8K citations
77% related
Rhetoric
21.5K papers, 341.1K citations
77% related
Modernity
20.2K papers, 477.4K citations
76% related
Historiography
21.8K papers, 243.5K citations
76% related
Performance
Metrics
No. of papers in the topic in previous years
YearPapers
20241
2023211
2022606
202127
202046
201963