Regeneration af grundtvigianismen

1984 ◽  
Vol 36 (1) ◽  
pp. 100-102
Author(s):  
William Michelsen
Keyword(s):  
Narrative Form ◽  
Critical Approach ◽  
Historical Source ◽  
The Bible ◽  
The People ◽  
Christian View ◽  
Scientific System ◽  
Bible Reading ◽  
The Way

A Regeneration of GrundtvigianismThe Vartov Book 1983Reviewed by William MichelsenThis yearbook offers a well-balanced account of Grundtvig’s influence on Danish thought right up to 1983. “Many in the 1980s are taking courage from reading Grundtvig,” writes Birgitte Grell. He is also being used to support the theology of the women’s movement as it comes into being and to emphasize the liberating element in Luther’s preaching of the gospel, where others are emphasizing Luther’s preaching of the law. Grundtvig’s concept of “ the spirit of the people” (folkelighed) is the object of two widely differing essays, one on the basis of his poem The Spirit of the People (Folkeligheden) from 1849, the other a sharp attack on Grundtvig’s thought: unless someone has the courage to mix the gold up with copper and make it legal tender he belongs in a museum. He is also called a dreamer and a foghorn. Against this the reviewer insists that Grundtvig considered it would be an illusion to embrace the whole truth about mankind in a scientific system. His influence stemmed from his ability to arouse the imagination of others and warn against dangerous chimeras, and from his realism.In his characterization of St Luke the Evangelist, Bent Noack distinguishes between the historian and the historiographer. The reviewer believes that this distinction is also illuminating for a criticism of Grundtvig as a historian. In another article, on Danish as a subject in the comprehensive school (folkeskole), we are told that the art of story-telling has been forgotten. Grundtvig had this ability. His biblical and historical stories are re-interpretations in narrative form. This is also true of his historiography.Perhaps the most interesting is Jan Lindhardt’s article on Bible-reading, written with both gravity and humour: “When Jesus says that “I am the way, the truth and the life” it is not a postmarked claim” . Why should we read the Bible? One way or another it must be because it is about He who is the way, the truth and the life. “This does not mean that one must abandon the historico-critical approach, but it must be subordinated to the purpose or it will be comical and ridiculous.” This was what Luther did, as Jan Lindhardt showed in his book Martin Luther and shows again here. It was clear to Grundtvig that the Bible was superior to its reader, also as a historical source, that is, as a source for the Mosaic-Christian view and thus the Christian faith.

Recent Literary Approaches to the Mishnah

AJS Review ◽  
2008 ◽  
Vol 32 (2) ◽  
pp. 225-234 ◽  
Author(s):  
Elizabeth Shanks Alexander
Keyword(s):  
Biblical Studies ◽  
Rabbinic Literature ◽  
Biblical Text ◽  
Critical Approach ◽  
Historical Source ◽  
Historical Criticism ◽  
The Bible ◽  
Surface Irregularities ◽  
The Way

Literary approaches to rabbinic literature entered the field through biblical studies, in which scholars from different quarters and different points of reference were using them to make sense of the biblical text as it has come down to us. The literary approach took umbrage at the way in which the historical source-critical approach dissects the Bible into its constituent sources. The literary approach was an overt attempt to overcome the fractures that historical criticism had introduced into the surface of the biblical text. It proposed instead to read the text—with all of its surface irregularities, gaps, and hiatuses—as coherent and meaningful.

scholarly journals ’n Etiek van Bybellees en ’n hermeneutiek van weerloosheid

2011 ◽  
Vol 45 (2/3) ◽  
Author(s):  
G.F. Snyman
Keyword(s):  
Reading Process ◽  
Ethics Of Reading ◽  
The Bible ◽  
Bible Reading ◽  
The Way

An ethics of reading the Bible and a hermeneutics of vulnerabilityOn the basis of Van der Walt’s (2008) proposal regarding an approach towards Scripture, the author proposes a hermeneutics of vulnerability that aims to facilitate a Bible reading process “with” people and no longer “for” people. Such a hermeneutic will enable the Bible reader to take into account the effect a particular explanation of Scripture will have on people for which he or she need to take responsibility. In the ensuing discussion, firstly, the author looks at the way people are being made destitute by a particular reading of the Bible, and secondly, discusses how a hermeneutic of vulnerability reveals such a vulnerableness.

scholarly journals Bible reading in Africa: the shaping of a reformed perspective

2010 ◽  
Vol 44 (3/4) ◽  
Author(s):  
B. Wielenga
Keyword(s):  
Holy Spirit ◽  
The Bible ◽  
The Holy Spirit ◽  
Bible Reading ◽  
The Church ◽  
The Way

In this article I try to develop a reformed perspective on Bible reading in Africa by ordinary readers. I explore the concept of ordinary readers in the context of recent hermeneutical discus-sions, and of the differences between their mode of reading and that of biblical scholars against the background ofthe reality of the oral or semi-literate cultures of Africa. A reformed perspec-tive, with its emphasis on the church as locus for Bible reading under the operation of the Holy Spirit, opens up a way forward out of the dilemma between ordinary and professional Bible reading. A reformed perspective can also clear the way for a gender-sensitive reading of the Bible in a continent where most Bible readers are women. This requires from those who read the Bible together an attitude of humility.

scholarly journals The Quest for the Early Modern Bible Reader: The Dutch Vorsterman Bible (1533–1534), its Readers and Users

2019 ◽  
Vol 6 (2) ◽  
pp. 185-222
Author(s):  
Bert Tops
Keyword(s):  
Early Modern ◽  
The Other ◽  
The Bible ◽  
Complex Interactions ◽  
Actual Use ◽  
Long Time ◽  
The One ◽  
Bible Reading ◽  
The Way

Abstract This article investigates a book-archeological approach to early modern Bible reading that maps the complex interactions between the substantive elements of a book (text, paratext, illustrations) on the one hand, and its historical readers and the traces they left on the other. That method is applied to all 43 extant copies of the Dutch Vorsterman Bible of 1533–1534. The editions printed by Willem Vorsterman were for a long time regarded as Protestant. However, the Bibles had the approval of the secular and ecclesiastic authorities and were intended for a Catholic public. The edition of 1533–1534 is a glossed Bible with many historicizing, chronological, linguistic and typological paratextual elements. The former owners of the 43 Bibles and their confessional background are examined. Intended and unintended traces of use give clues to the actual use of the Bible. The article turns at the end to a heavily annotated copy, examining the religious ideas of the annotator and the way in which he used the Bible.

scholarly journals Oor die Bybel, Bybellees en etiek: in gesprek met Gerrie Snyman

2008 ◽  
Vol 42 (4) ◽  
Author(s):  
J. H. Van Wyk
Keyword(s):  
Christian Faith ◽  
Critical Approach ◽  
The Bible ◽  
Bible Reading

On the Bible, Bible reading and ethics: in debate with Gerrie Snyman Without doubt Gerrie Snyman produced a book which attests to an existential grappling with questions about Christian faith, the Bible and understanding of the Bible. The author refers to apart- heid, women in office and homosexual persons as examples of misunderstanding and misuse of the Bible. He advocates a re- interpretation of the Bible in which the authors (of the Bible), the context of the authors, the context of the first and the context of the modern readers be taken into account fully. The classic way of reading the Bible is outdated and should be exchanged for a more critical approach to the Bible. The author of this article investigates the question as to whether Snyman is not guilty of a naïve form of rationalism and relationism.

scholarly journals Reconciliation in Deuteronomy

2005 ◽  
Vol 26 (1) ◽  
pp. 263-274
Author(s):  
H F Van Rooy
Keyword(s):  
Old Testament ◽  
Central Position ◽  
Promised Land ◽  
The Bible ◽  
The People ◽  
God's People ◽  
The Relationship ◽  
Different Parts ◽  
The Way

The Book of Deuteronomy holds a central position in the Old Testament, and indeed in the Bible as a whole. It provides a summary of what the faith of Israel in the Old Testament is all about. It speaks about the covenant God made between himself and his people, about faithfulness to that covenant and of  the implications of breaking the covenant. This covenant had implications not only for the way the people of Israel had to live as God’s people in God’s land, but also for the relationship among the members of the covenant. This article discusses the structure of the book of Deuteronomy, and then the way in which reconciliation appears in each of the different parts. The theme of reconciliation is not dealt with explicitly in all the passages discussed, but it does form a part of the subtext of the book of Deuteronomy. The people could only experience the Lord’s blessings in the promised land after He had brought about reconciliation between Himself and them. To keep on experiencing the Lord’s blessings, they had to remain faithfull to Him, obey his commandments and live within the boundaries He prescribed.

scholarly journals The (mis)interpretation of the Bible in South Africa: Towards a better hermeneutic

2021 ◽  
Vol 55 (3) ◽  
Author(s):  
Bradley M. Trout
Keyword(s):  
South African ◽  
Democratic Party ◽  
Public Discourse ◽  
The South ◽  
People Of God ◽  
Scriptural Interpretation ◽  
The Bible ◽  
The People ◽  
Biblical Principles ◽  
The Way

The Bible continues to have a prominent place in the South African discourse. Unfortunately, however, it is often poorly interpreted. The purpose of this study was to examine the nature of the misinterpretation of the Bible. We aimed to uncover the specific interpretive methods responsible for this misinterpretation, considered generally in the South African milieu. Specifically, we discussed the role of biblical fundamentalism. Essentially fundamentalism fails to account for the reader’s place in the process of biblical interpretation and so operates under the guise of false objectivity. We then discussed three examples of this phenomenon: the way in which Scripture has been interpreted by the African Christian Democratic Party, Peter Hammond’s view in his Biblical principles for Africa, and the scriptural interpretation of Deuteronomy by Dutch Reformed theologians in the 1930s–1960s. This essay demonstrated that the primary problem with the fundamentalistic method is its failure to account for the reader’s role in the interpretive process. Fundamentalism presents itself in several ways as ‘biblical’ without recognising the problems inherent in such a formulation, especially in the assumption of objectivity. This result illustrated the necessity for a more reader-centred approach to Scripture that takes note of prior ideological commitments. As a result, it is imperative that we embrace a hermeneutic that is firstly ‘critical’, that means willing to interrogate ideological pre-commitments. Secondly, we proposed that the hermeneutic focus on ‘eschatology’, whereby Scripture is considered primarily based on its redemptive trajectory. The emphasis is then placed on the Christ event, especially the resurrection as the culmination of the story. Biblical ethics are then grounded in an understanding of the people of God as the eschatological community. This approach is also termed ‘redemptive-historical’. As one example of such an approach, we discussed N.T. Wright’s Five-act model. In this view, biblical ethics are grounded upon knowing where we find ourselves in the overall drama and what is appropriate within each act. God’s people are to imagine themselves as players in a later stage of the same grand drama of Scripture. This hermeneutic provides, so we argued, a better approach to applying Scripture in the modern context. If we wish to reduce the misinterpretation of Scripture in the South African milieu, we need to identify fundamentalist hermeneutics and continually strive towards a more reader-centred and eschatological approach to its interpretation.Contribution: This article attempted to contribute towards our understanding of the way Scripture is used in public discourse, and it also suggested a way forward to a better interpretation.

Liberalism and Conservatism in the Writings of Aurel C. Popovic

2021 ◽  
Vol 66 (Special Issue) ◽  
pp. 99-118
Author(s):  
Andrei Sabin Faur ◽  
Keyword(s):  
United States ◽  
Nineteenth Century ◽  
The United States ◽  
Representative Government ◽  
Critical Approach ◽  
The People ◽  
Political Activist ◽  
The Way

"In our study we wanted to analyze how the Romanian political activist and ideologist Aurel C. Popovici (1863-1917) perceived liberalism and conservatism, two of the most important ideologies of the nineteenth century. For this purpose, we studied three of his main writings: Principiul de naţionalitate (The Nationality Principle), Statele Unite ale Austriei Mari (The United States of Great Austria) and Naţionalism sau democraţie: o critică a civilizaţiunii moderne (Nationalism or Democracy: a Critical Approach to Modern Civilization). We studied the way in which the renowned Banatian author perceived liberalism, but also the way he percieved several main principles of this ideology: the defense of liberty, the sovereignty of the people, representative government, the refusal of absolutism and pluralism. By analyzing these topics in Aurel C. Popovici’s writings, we identified several paradoxes of his thinking, which we tried to explain by appealing to other sources, like personal letters or memoirs belonging to friends or admirers. Keywords: liberalism, conservatism, Aurel C. Popovici, democracy, Austria-Hungary, nationalism "

scholarly journals Moses, Elijah, and Jesus: Reflections on the basic structures of the Bible

2012 ◽  
Vol 46 (1) ◽  
Author(s):  
Abraham Van de Beek
Keyword(s):  
New Testament ◽  
Human Response ◽  
Jordan River ◽  
John The Baptist ◽  
Promised Land ◽  
The Bible ◽  
The People ◽  
The New Testament ◽  
The Law ◽  
The Way

This article deals with the end of the lives of Moses and Elijah as the representatives of the Torah and the Prophets. Moses was not allowed to enter the Promised Land, and Elijah left it before he was taken up. These events are interpreted as indicating that the Law is not able to bring the people into the Promised Land and that the Prophets cannot keep them there. The end of Moses’ life is also the end of the Torah. The Prophets end with the call for a new Elijah. The Ketubim, as the human response on God’s acting, do not better. The Hebrew Bible ends with the exile. The New Testament begins where the Prophets end: a new Elijah, in the person of John the Baptist. He works at exactly the place where Israel entered the land after Moses’ death and where Elijah left the land. It is a reprise of the fulfilment of the promise. John points to Jesus, who begins his work at this place, not going on dry feet through the Jordan River,but fulfilling all righteousness when drawn into the water of God’s judgement. Then the way to the land is open to Moses and Elijah in the glory of God on the Mount of Transfiguration, when they speak about the exodus of Jesus on the cross. Salvation is not in the law or in conversion but in being baptised into Christ in his death.  Moses, Elia en Jesus: Oorwegings oor die fundamentele strukture van die Bybel. Hierdie artikel gaan oor die einde van die lewes van Moses en Elia as die personifikasies van die Torah en die profete. Moses is verhinder om in die beloofde land in te gaan en Elijah moes dit verlaat voordat hy hemel toe gegaan het. Hierdie gebeurtenisse word so geïnterpreteer dat die Wet die volk nie in die beloofde land kan bring nie, en dat die profete hulle nie daar kan hou nie. Die einde van die lewe van Moses is ook die einde van die Torah. Die profete eindig met die oproep vir ’n nuwe Elia. Die Ketubim as die menslike antwoord op God se dade doen nie beter nie. Die Hebreeuse Bybel eindig in die ballingskap. Die Nuwe Testament begin daar waar die profete eindig: ’n nuwe Elia, in die persoon van Johannes die Doper. Hy werk op presies daardie plek waar Israel na Moses se dood die land ingekom het en waar Elia dit verlaat het. Daar is ’n terugkeer na die vervulling van die belofte. Johannes wys na Jesus wat sy werk op hierdie plek begin. Hy gaan nie droogvoet deur die Jordaan nie maar gaan onder in die water van God se oordeel om alle geregtigheid te vervul. Dan is die pad na die land oop vir Moses en Elia en verskyn hulle in die glorie van God op die berg van die verheerliking, waar hulle met Jesus oor sy exodus aan die kruis praat. Redding is nie in die Wet of in bekering nie maar deurdat ’n mens gedoop word in die dood van Christus.

scholarly journals The role of the people in the characterization of populism. Evidence from the press coverage of the 2014 European Parliament election campaign in Italy

2016 ◽  
Vol 47 (1) ◽  
pp. 63-85 ◽  
Author(s):  
Marino De Luca ◽  
Antonio Ciaglia
Keyword(s):  
Press Coverage ◽  
Three Dimension ◽  
Social Scientists ◽  
Daily Newspapers ◽  
The People ◽  
The Press ◽  
Established Democracies ◽  
The Way

Populism is being increasingly studied by political and social scientists. This article pays particular attention to the way in which ‘people’ can be approached and appealed to by their leaders. In particular, by undertaking a content analysis of the two most read daily newspapers in Italy, and by relying on the technique of correspondence analysis, this article shows that to fully understand the phenomenon of populism, the way in which ‘the people’ are approached by their leaders cannot be left aside. In doing so, this article empirically analyses and discusses three dimension of populism and contributes to a more granular understanding of this phenomenon in established democracies.

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