„Es sind ja nicht Lesewort, sondern Lebewort drinnen“ (Martin Luther). Ein protestantischer Beitrag zur performanzorientierten Schriftauslegung

Martin Luther emphasized the vitality of the Word of God as a “word of life” (“Lebewort”) on the grounds that one of its characteristics is that it be heard and used by people. This is how the Reformer deliberately distinguished himself from the Pope’s sole authority to interpret the Holy Scripture – the Pope who reduced the Word of God to a “reading word” (“Lesewort”), and thereby suppressed its inherent performativity, preventing the Word of God from reaching people. On the one hand, Luther’s perspective valuably brings to light the text performance of the writings of the Old and New Testament, and on the other hand, gives us the opportunity to draw attention to the topicality and “life” (or „livingness”) of the Word of God. For Protestant religious education focuses on this living vitality in order to mitigate the increasing alienation of students from the language of Holy Scripture by means of a stress on the performative uses of the Word of God.

Husserls aisthetisch-ästhetischer Begriff des Sprachleibes

Communication is formed and passed on simultaneously historically and lively in its a2sthetical corpus, sensory content and in its objective-generally valid meaning: Everybody in the same communit can enunciate and understand a statement in the same way not only through one’s own experience, but also through secondary takeover. Language forming belongs in its entirety, in the perceived and non-perceived meanings, to the human community life. The non-perceived given meanings are conveyed in a communicative community through the symbolic language. The formation of symbols presupposes a trustworthiness between the communicators and it also sets further a continuation of the trustful receiving from the past to the future. Communication can strive for its historical permanence by virtue of the universality of symbols, and symbols can render an idea identifiable and transmittable on the basis of its reference to word of life.

(Re-)Placing Pentecostalism: Swedish Mission and the idea of the Baltic

I draw on fieldwork based in the Word of Life Ministry, Sweden, to consider how these neo-Pentecostals have constructed the Baltic as a landscape of both action and imagination. One part of my argument states that we must see the ministry’s attitudes to Sweden and the wider Baltic region in terms of its desire to situate itself within Swedish revivalist history. I also argue, however, that we can fruitfully draw on Bakhtin’s notion of the ‘chronotope’ to trace how the Baltic constitutes a potent spatio-temporal context for the construction of a narrative which encourages Word of Life members to see their missionary role as being contained within, but also looking far beyond, the Baltic Sea region.

Hermenêutica: Um Viés Ético

Resumo: O presente texto busca realizar um estudo na perspectiva de que a hermenêutica carrega consigo um fundamento ético, tomando como princípio a postura de responsabilidade e honestidade. Neste sentido, trabalha-se na construção de um texto que aborda a imperfeição, a incompletude, a finitude e a abertura, tomando Mateus 9.2-8, como texto referência. Entendemos que pensando, sonhando, agindo ou repousando, o ser humano está a interpretar. Tem-se como referencial teórico a fenomenologia da vida de Michel Henry, bebedor da fonte heidegariana. O texto neotestamentário é em si mesmo um texto hermenêutico, que procura ensinar a linguagem da fé, compreendendo esta como vida, ou seja, a Palavra da Vida, pois somente a vida experimenta-se a si mesma, sendo que a vida permite conhecer a vida, e é assim que a vida fala, ela fala na vida. Palavras-chave: Hermenêutica. Ética. Vida. Abstract: This text presents a perspective that Hermeneutics carries out with itself an Ethical ground, based on responsibility and honesty. In this way, the paper presents imperfection, finiteness and openness, having Mathew 9.2-8 as a text of reference. Human being interprets in all the circumstances of its life. The text starts from the phenomenology of Michel Henry, who was influenced by Heidegger. New Testament text is in itself a hermeneutical text that intends to teach the language of faith. It also understands the language of faith as life, that is, the Word of Life. Life experiments itself, life permits us to know life. In this way, life speaks, it speaks in the life. Keywords: Hermeneutics. Ethics. Life.