Sekundärliteratur:Biblische Exegese: Unterschied zwischen den Versionen

• Du Plooy, H. (2002): Listening to the wind in the trees: meaning, interpretation and literary theory, in: Acta Theologica 22/1. S. 266-279.

Abstract: In this article the literary theories which dominated textual studies during the twentieth century are discussed briefly, indicating the philosophical roots of these theories. The article points out that whereas theories during the greater part of the twentieth century tended to encourage a more "open" approach to meaning and textuality, there are clear indications of a new awareness of textual constraints in the last decade. The point is made that interpreters and translators should be aware of the philosophical implications as well as of the textual constraints in the different forms of textual processing. In conclusion the responsibility of translators and interpreters of religious texts is emphasised.

• Kauhaus, Hanna (2009): Wege der Bibelauslegung im 18. Jahrhundert. Studien zur Exegese in einem geistigen Cluster zwischen Theologie, Philosophie und Frömmigkeit. Link [Dissertation]

• Kourie, C. (2011): Reading Scripture through a mystical lens, in: Acta Theologica Supplementum 15. S. 132-153.

Abstract: In addition to the unprecedented interest in spirituality in recent decades, both at a popular level and also as an academic discipline, there has also been a resurgence of research dealing with spirituality and scripture. It is readily acknowledged that the hegemony of the historical-critical method is no longer tenable. As a method which sees the text as an artifact of history, there is minimal, if any, attempt to understand the experience of those who produced the text; it concentrates on a literal interpretation, at the expense of the polysemous nature of scripture. Contemporary scriptural studies, however, have witnessed a sea-change in interpretive methods of such magnitude, that it is difficult to keep up with current scholarship in this field. Within this paradigm shift, the importance of a spiritual reading of scripture has now come to the fore. More specifically, reading scripture through a mystical lens, as originally seen, inter alia, in the works of Origen, has taken its place, if not centre stage, at least on the stage, and no longer in the wings. Utilising the insights of a French Carmelite, Elisabeth Catez, a mystical reading of Paul exemplifies this new, yet ancient, hermeneutical method.

• Norwood, W. Berry (2010): The Church Fathers and the Deity of Christ, in: American Theological Inquiry 1/2010. S. 17-33

[1. Hälfte: Über typologische Lesart]

• Tolmie, D.F. (2005): Die impak van metodologie op die verstaan van die Nuwe Testament, in: Acta Theologica 25/2. S. 157-182.

Abstract: During the previous century many new methods for interpreting the New Testament were developed. In this article it is asked if new methods always enable better insight into the New Testament. Although it is conceded that this is not always the case, it is argued that the correct application of new methods can indeed facilitate new insights into the New Testament. This is then illustrated by examples from the narratological analysis of the Fourth Gospel and the rhetorical analysis of the Letter to the Galatians.

• van Zyl, H.C. (2008): Reading the New Testament from a theological perspective, in: Acta Theologica 28/2. S. 133-145.

Abstract: This article argues that, from the perspective of the faith community, it is not enough to read the Bible only from a “technical” point of view; a theological perspective is also required. Subsequently the article deals with what a theological reading entails: A reader-orientated and a text-orientated view are presented.

• Waaijman, K. (2011): Biblical spirituality: an “other” reading (allègoria), in: Acta Theologica Supplement 15. S. 1-20.

Abstract: This article discusses the communicative dimension and dialogical dynamic of a text, in order to illuminate the relationship of Biblical Spirituality with the Bible. From a pragmatic perspective on the polar tension between author, text and reader, the article reflects on the action of the author-text on the reader, and the action of the reader in relation to the text, as two strategies of reading. The article illustrates these two strategies in terms of seven paradigms. It points out how the essence of pragmatics lies in the fact that the polar tension does not allow for indifference on the reader’s part. Thus, a dialogical process is involved. The transition from an awareness of differences in respect of contents to dialogical non-indifference is crucial for Biblical Spirituality, because it marks the progression from a “meditative” way of reading, which is directed towards content (literary history), to an “orative” or prayerful way of reading, which is concerned with the God-human process of transformation.

• Weinandy, Thomas O.F.M. (2008): Why Ask The Fathers? The Dynamics of a Living Tradition, in: American Theological Inquiry 1/2008. S. 6-10

• Zimmermann, R. (2009): How to understand the parables of Jesus. A paradigm shift in parable exegesis, in: Acta Theologica 29/1. S. 157-182

Abstract: For many years, the exegesis of the parables of Jesus was determined by assumptions that were largely purported by Adolf Jülicher and subsequently underwent only insignificant modification. The Kompendium der Gleichnisse Jesu (ed. R. Zimmermann, Gütersloh 2007), whose methodology and hermeneutics are explained in this article, takes a new route, as can be illustrated in four steps. From a historical perspective, parable exegesis is released from its close relationship to the search for the Historical Jesus and is given new distinction by a paradigm of Jesus “remembered”. The customary religious-historical standardization of the parables (particularly with reference to rabbinical parables) is critically investigated from a traditio-historical perspective in order to again be able to highly value the extraordinary position of Jesus’ parables. From the perspective of the literary form of the parables, all internal differentiation must be made invalid by the New Testament text record itself. Instead, the discussion of a comprehensive genre of “parable” utilises the genre consciousness of the early Christian authors; a genre that can be precisely defined by means of a literary-critical description in terms of the criteria of narrativity, fictionality, relation to reality, metaphor, appeal structure and co-/contextuality. From a hermeneutic perspective, this new approach consists of a conscious affirmation of a plurality of interpretations that is established by the texts themselves and that also guarantees the timeliness and liveliness of the interpretations in a variety of reading situations.