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A Fresh Approach to the Art of Biblical Interpretation This book offers a fresh approach to the art of biblical interpretation, focusing on the ways Scripture itself forms its readers as wise and faithful interpreters. David Starling shows that apprenticing ourselves to the interpretive practices of the biblical writers and engaging closely with texts from all parts of the Bible help us to develop the habits and practices required to be good readers of Scripture. After introducing the principles, Starling works through the canon, providing inductive case studies in interpretive method and drawing out implications for contemporary readers. Offering a fresh contribution to hermeneutical discussions, this book will be an ideal supplement to traditional hermeneutics textbooks for seminarians. It includes a foreword by Peter O'Brien.
The author contends that living is a process of interpretation and thinking is a dialogue between experience and reflecting.
Despite many churches claiming that the Bible is highly significant for their doctrine and practice, questions about how we read the Bible are rarely made explicit. Based on ethnographic research in English churches, Congregational Hermeneutics explores this dissonance and moves beyond descriptions to propose ways of enriching hermeneutical practices in congregations. Characterised as hermeneutical apprenticeship, this is not just a matter of learning certain skills, but of cultivating hermeneutical virtues such as faithfulness, community, humility, confidence and courage. These virtues are given substance through looking at four broad themes that emerge from the analysis of congregational hermeneutics - tradition, practices, epistemology and mediation. Concluding with what hermeneutical apprenticeship might look like in practice, this book is constructively theological about what churches actually do with the Bible, and will be of interest to scholars, students and practitioners.
I.Howard Marshall's New Testament theology guides students with its clarity and its comprehensive vision, delights teachers with its sterling summaries and perceptive panoramas, and rewards expositors with a fund of insights for preaching.
Despite many churches claiming that the Bible is highly significant for their doctrine and practice, questions about how we read the Bible are rarely made explicit. Based on ethnographic research in English churches, Congregational Hermeneutics explores this dissonance and moves beyond descriptions to propose ways of enriching hermeneutical practices in congregations. Characterised as hermeneutical apprenticeship, this is not just a matter of learning certain skills, but of cultivating hermeneutical virtues such as faithfulness, community, humility, confidence and courage. These virtues are given substance through looking at four broad themes that emerge from the analysis of congregational hermeneutics - tradition, practices, epistemology and mediation. Concluding with what hermeneutical apprenticeship might look like in practice, this book is constructively theological about what churches actually do with the Bible, and will be of interest to scholars, students and practitioners.
Hermeneutics and Phenomenology in Paul Ricoeur: Between Text and Phenomenon calls attention to the dynamic interaction that takes place between hermeneutics and phenomenology in Ricoeur’s thought. It could be said that Ricoeur’s thought is placed under a twofold demand: between the rigor of the text and the requirements of the phenomenon. The rigor of the text calls for fidelity to what the text actually says, while the requirement of the phenomenon is established by the Husserlian call to return “to the things themselves.” These two demands are interwoven insofar as there is a hermeneutic component of the phenomenological attempt to go beyond the surface of things to their deeper meaning, just as there is a phenomenological component of the hermeneutic attempt to establish a critical distance toward the world to which we belong. For this reason, Ricoeur’s thought involves a back and forth movement between the text and the phenomenon. Although this double movement was a theme of many of Ricoeur’s essays in the middle of his career, the essays in this book suggest that hermeneutic phenomenology remains implicit throughout his work. The chapters aim to highlight, in much greater detail, how this back and forth movement between phenomenology and hermeneutics takes place with respect to many important philosophical themes, including the experience of the body, history, language, memory, personal identity, and intersubjectivity.
The face of African Christianity is becoming Pentecostal. African Pentecostalism is a diverse movement, but its collective interest in baptism in the Spirit and the result of Pentecost in daily living binds it together. Pentecostals read the Bible with the expectation that the Spirit who inspired the authors will again inspire them to hear it as God's word. They emphasize the experiential, at times at the cost of proper doctrine and practice. This book sketches an African hermeneutic that provides guidance to a diverse movement with many faces, and serves as corrective for doctrine and practice in the face of some excesses and abuses (especially in some parts of the neo-Pentecostal movement). African Pentecostalism's contribution to the hermeneutical debate is described before three points are discussed that define it: the centrality of the Holy Spirit in reading the Bible, the eschatological lens that Pentecostals use when they read the Bible, and the faith community as normative for the interpretation of the Bible.
How have those engaged in the mission of God been challenged to reinterpret Scripture through their experience? In what ways were the missionaries in the Bible challenged to reevaluate Scripture in their own time? Redford attempts to give shape to the nature of missional hermeneutics by examining Scripture, present-day cultural values, historical struggles, and the experience of those who are engaged in the mission of God. In order for missionaries to overcome the scientific polarization in Western hermeneutics, they must be able to perceive and learn from the overarching missional and spiritual hermeneutics found throughout Scripture so that they can balance missional, spiritual, historical-critical, and even unforeseen hermeneutical paths, providing increased confidence in biblical interpretation.
How should Christians read the Old Testament today? Answers to this question gravitate between two poles. On the one hand, some pay little attention to the gap between the Old Testament and today, reading the Old Testament like a devotional allegory that points the Christian directly to Jesus. On the other hand, there are folks who prioritize an Old Testament passage's original context to such an extent that it is by no means clear if and how a given Old Testament text might bear witness to Christ and address the church. This volume is a tribute to Willem A. VanGemeren, an ecclesial scholar who operated amidst the tension between understanding texts in their original context and their theological witness to Christ and the church. The contributors in this volume share a conviction that Christians must read the Old Testament with a theological concern for how it bears witness to Christ and nourishes the church, while not undermining the basic principles of exegesis. Two questions drive these essays as they address the topic of reading the Old Testament theologically. Christology. If the Old Testament bears witness to Christ, how do we move from an Old Testament text, theme, or book to Christ? Ecclesiology. If the Old Testament is meant to nourish the church, how do scriptures originally given to Israel address the church today? The volume unfolds by first considering exegetical habits that are essential for interpreting the Old Testament theologically. Then several essays wrestle with how topics from select Old Testament books can be read theologically. Finally, it concludes by addressing several communal matters that arise when reading the Old Testament theologically.
Recognition, though it figures profoundly in our understanding of objects and persons, identity and ideas, has never before been the subject of a single, sustained philosophical inquiry. This work, by one of contemporary philosophy’s most distinguished voices, pursues recognition through its various philosophical guises and meanings—and, through the “course of recognition,” seeks to develop nothing less than a proper hermeneutics of mutual recognition. Originally delivered as lectures at the Institute for the Human Sciences at Vienna, the essays collected here consider recognition in three of its forms. The first chapter, focusing on knowledge of objects, points to the role of recognition in modern epistemology; the second, concerned with what might be called the recognition of responsibility, traces the understanding of agency and moral responsibility from the ancients up to the present day; and the third takes up the problem of recognition and identity, which extends from Hegel’s discussion of the struggle for recognition through contemporary arguments about identity and multiculturalism. Throughout, Paul Ricoeur probes the significance of our capacity to recognize people and objects, and of self-recognition and self-identity in relation to the gift of mutual recognition. Drawing inspiration from such literary texts as the Odyssey and Oedipus at Colonus, and engaging some of the classic writings of the Continental philosophical tradition—by Kant, Hobbes, Hegel, Augustine, Locke, and Bergson—The Course of Recognition ranges over vast expanses of time and subject matter and in the process suggests a number of highly insightful ways of thinking through the major questions of modern philosophy.