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Journal articles on the topic 'Fourfold Sense of Scripture'

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Published: 7 June 2025

Last updated: 2 August 2025

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1

Koterski, Joseph W. "On the Fourfold Sense of Scripture in Jesus of Nazareth, Volume 1." Nova et vetera 15, no. 3 (2017): 745–58. http://dx.doi.org/10.1353/nov.2017.0039.

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2

Rice, Monte Lee. "A Pentecostal Lex Legendi For Fostering Polyphonic Perspectivalism in Pentecostal Tradition." Indonesian Journal of Theology 1, no. 2 (2014): 17–51. http://dx.doi.org/10.46567/ijt.v1i2.85.

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I begin this paper by surveying qualitative distinctives of Pentecostal Bible reading, which together contribute to the missional localizing giftedness of Pentecostalism worldwide. In Part 2 I then suggest that detrimentally incongruent to these distinctives are several Fundamentalist-Evangelical mediated postures to Scripture. In Part 3 I address this incongruence by proposing a Pentecostal lex legendi (“rule of reading”), built on Telford Work’s “Trinitarian-Ontology of Scripture.” I argue that Work’s bibliology provides a compelling theological premise for both the Pentecostal dynamic and p

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3

Moscicke, Hans. "The Theological Presuppositions of Ancient Christian Exegesis: G. K. Beale and Henri de Lubac in Conversation." Journal of Theological Interpretation 10, no. 1 (2016): 125–43. http://dx.doi.org/10.2307/26373991.

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ABSTRACT The appropriation of the theological presuppositions of ancient Christian exegesis is a matter of debate in the discipline of theological interpretation. In recent years, G. K. Beale has become a leading expert in the NT use of the OT, having conducted extensive research on the NT authors' exegetical methods and addressing the question of the theological presuppositions underlying these methods. Beale proposes that modern Christian readers of the Bible ought to pattern their exegesis after that of the apostles. I wish to bring Beale into conversation with the Catholic, ressourcement t

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Moscicke, Hans. "The Theological Presuppositions of Ancient Christian Exegesis: G. K. Beale and Henri de Lubac in Conversation." Journal of Theological Interpretation 10, no. 1 (2016): 125–43. http://dx.doi.org/10.2307/jtheointe.10.1.0125.

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ABSTRACT The appropriation of the theological presuppositions of ancient Christian exegesis is a matter of debate in the discipline of theological interpretation. In recent years, G. K. Beale has become a leading expert in the NT use of the OT, having conducted extensive research on the NT authors' exegetical methods and addressing the question of the theological presuppositions underlying these methods. Beale proposes that modern Christian readers of the Bible ought to pattern their exegesis after that of the apostles. I wish to bring Beale into conversation with the Catholic, ressourcement t

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5

PETERS, HELEN. "BOTTOM: MAKING SENSE OF SENSE AND SCRIPTURE." Notes and Queries 35, no. 1 (1988): 45–47. http://dx.doi.org/10.1093/nq/35-1-45.

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6

Storer, Kevin. "Theological Interpretation and the Spiritual Sense of Scripture: Henri de Lubac's Retrieval of a Christological Hermeneutic of Presence." Journal of Theological Interpretation 7, no. 1 (2013): 79–96. http://dx.doi.org/10.2307/26421366.

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Abstract Despite their many similarities, a division exists between proponents of the theological interpretation of Scripture and proponents of the recovery of a spiritual sense of Scripture. This article suggests that one key difference lies in the way each group articulates the relationship of the present, risen Christ to the texts of Scripture. Those who advocate a recovery of the spiritual sense typically place more emphasis on Christ's present encounter of readers, while proponents of theological interpretation of Scripture are often quite reticent to describe such an encounter. This arti

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Storer, Kevin. "Theological Interpretation and the Spiritual Sense of Scripture: Henri de Lubac's Retrieval of a Christological Hermeneutic of Presence." Journal of Theological Interpretation 7, no. 1 (2013): 79–96. http://dx.doi.org/10.2307/jtheointe.7.1.0079.

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Abstract Despite their many similarities, a division exists between proponents of the theological interpretation of Scripture and proponents of the recovery of a spiritual sense of Scripture. This article suggests that one key difference lies in the way each group articulates the relationship of the present, risen Christ to the texts of Scripture. Those who advocate a recovery of the spiritual sense typically place more emphasis on Christ's present encounter of readers, while proponents of theological interpretation of Scripture are often quite reticent to describe such an encounter. This arti

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8

Jones, Douglas FitzHenry. "The Living Sense of Scripture." Church History and Religious Culture 102, no. 2 (2022): 201–21. http://dx.doi.org/10.1163/18712428-bja10037.

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Abstract Everard appears frequently in studies of English antinomianism. His sermons, printed posthumously in 1653, reveal a startling array of influences, from Maimonides to Nicholas of Cusa, and a propensity for extravagant glosses on scripture. Notably, Everard saw the gospel as an allegory for the spiritual regeneration of the reader. The literal or ‘living’ sense of scripture played out in the annihilation and resurrection of the individual conscience-as-script. Starting with those few divines who chose to celebrate rather than disparage him, this article considers Everard’s work as a par

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9

Holmes, Jeremy. "The Spiritual Sense of Scripture." Downside Review 120, no. 419 (2002): 113–28. http://dx.doi.org/10.1177/001258060212041903.

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10

WILLIAMS, ROWAN. "THE LITERAL SENSE OF SCRIPTURE." Modern Theology 7, no. 2 (1991): 121–34. http://dx.doi.org/10.1111/j.1468-0025.1991.tb00239.x.

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11

Toffelmire, Colin M. "Scripture as Semiotic System: Theological Interpretation and the Multiple Senses of Scripture." Journal of Theological Interpretation 5, no. 1 (2011): 97–112. http://dx.doi.org/10.2307/26421355.

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Abstract This paper argues for the appropriation of interpretation of the Scriptures according to the spritual sense as a helpful and acceptable way of engaging in constructive theology. Grounded to a degree in the work and thought of Thomas Aquinas, and drawing significantly on Paul Ricoeur's suggestions regarding figurative language and speculative discourse, the primary thesis of the paper is that when interpreting according to the spiritual sense, the content of Scripture itself functions as a semiotic system allowing the interpreter to press beyond the semantic capabilities of literal lan

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12

Toffelmire, Colin M. "Scripture as Semiotic System: Theological Interpretation and the Multiple Senses of Scripture." Journal of Theological Interpretation 5, no. 1 (2011): 97–112. http://dx.doi.org/10.2307/jtheointe.5.1.0097.

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Abstract This paper argues for the appropriation of interpretation of the Scriptures according to the spritual sense as a helpful and acceptable way of engaging in constructive theology. Grounded to a degree in the work and thought of Thomas Aquinas, and drawing significantly on Paul Ricoeur's suggestions regarding figurative language and speculative discourse, the primary thesis of the paper is that when interpreting according to the spiritual sense, the content of Scripture itself functions as a semiotic system allowing the interpreter to press beyond the semantic capabilities of literal lan

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13

Clark, Neville. "Book Reviews : Making Sense of Scripture." Expository Times 106, no. 9 (1995): 277–78. http://dx.doi.org/10.1177/001452469510600906.

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14

Ralston, Jeb. "Discerning the Letter: Erasmus and Luther on the Literal Sense of Psalm 2." Journal of Theological Interpretation 18, no. 1 (2024): 22–42. http://dx.doi.org/10.5325/jtheointe.18.1.0022.

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Abstract This comparative study will examine the ways Desiderius Erasmus and Martin Luther understood the literal sense of Scripture in their expositions of Ps 2. Building off of G. Sujin Pak’s book, The Judaizing Calvin: Sixteenth-Century Debates over the Messianic Psalms, this study seeks to incorporate Erasmus and compare his exegesis and hermeneutic to the early Luther’s expositions of Ps 2. The article aims to demonstrate how these two exegetes converged (and diverged) in their understanding of the literal sense and to explore what part the literal sense played in their interpretation of

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15

Xu, Ximian. "Karl Barth's ontology of holy scripture revisited." Scottish Journal of Theology 74, no. 1 (2021): 26–40. http://dx.doi.org/10.1017/s003693062100003x.

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AbstractThis paper seeks to examine Barth's ontology of holy scripture by appropriating the latest nomenclatural analysis of Barth's usage of Wesen and Sein. Given the difference between the Wesen and the Sein of the Bible, and the claim that the Sein-in-becoming of the Bible is determined by its Wesen-in-act, it follows that for Barth the Bible is ontologically the Word of God in the sense of Wesen, which underlies the Bible's becoming the Word of God in the sense of Sein. In short, the Bible ontologically becomes the Word of God in the sense of Sein because the Bible is the Word of God in th

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Krause-Loner, Shawn. "Be-Witching Scripture." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 2-3 (2008): 273–92. http://dx.doi.org/10.1558/post.v2i2.273.

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This article describes the idea of the Book of Shadows (BoS) within both historical and contemporary Wicca/Neopagan Witchcraft, focusing specifically on how the BoS may be understood as “scripture.” The concept of “scripture” within this work is defined as a tripartite matrix of textuality, performance, and iconicity. Through a descriptive investigation of the history of the religion and the BoS, its use as ritual text and as ritual object, its physical meaning and iconicity, and its invested authority, this article shows that the BoS can be understood as a form of scripture, in a functional a

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17

Surmanski, Albert Marie. "The Literal Sense of Scripture in Albert and Aquinas’s Eucharistic Theology." Studium. Filosofía y Teología 24, no. 48 (2021): 39–64. http://dx.doi.org/10.53439/stdfyt48.24.2021.39-64.

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Both Albert the Great and Thomas Aquinas place value on the literal sense of scripture. This paper compares their teaching and use of the literal sense in Eucharistic texts in regard to 1) their explicit teaching about the senses of Scripture, 2) their understanding of Old Testament Sacrifices, 3) selected passages of systematic Eucharistic theology where the familiarity of bread and wine imagery provides a temptation to overlook Old Testament context, and 4) the interpretation of the Eucharistic discourse in John 6. While their theology of the literal sense is similar, Albert is more influenc

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18

Laytham, D. Brent. "Interpretation on the Way to Emmaus: Jesus Performs His Story." Journal of Theological Interpretation 1, no. 1 (2007): 101–15. http://dx.doi.org/10.2307/26421380.

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Abstract Using recent claims that scriptural interpretation is a kind of performance, this article examines the "Walk to Emmaus" in Luke 24. There Jesus is presented as the authoritative interpreter of Scripture, both in his verbal performance on the road and his table performance in Emmaus. Luke's telling of Jesus' performance on the road both claims the Scriptures (soon to become the Christian OT) for Christ and frees the church for Christological readings. Luke's contrast between disheartened disciples and risen Christ reveals Jesus as the one who not only knows but is where the scriptural

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Laytham, D. Brent. "Interpretation on the Way to Emmaus: Jesus Performs His Story." Journal of Theological Interpretation 1, no. 1 (2007): 101–15. http://dx.doi.org/10.2307/jtheointe.1.1.0101.

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Abstract Using recent claims that scriptural interpretation is a kind of performance, this article examines the "Walk to Emmaus" in Luke 24. There Jesus is presented as the authoritative interpreter of Scripture, both in his verbal performance on the road and his table performance in Emmaus. Luke's telling of Jesus' performance on the road both claims the Scriptures (soon to become the Christian OT) for Christ and frees the church for Christological readings. Luke's contrast between disheartened disciples and risen Christ reveals Jesus as the one who not only knows but is where the scriptural

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20

Sweetser, William B. "Biblical Interpretation, Race, and Union Presbyterian Seminary." Interpretation: A Journal of Bible and Theology 75, no. 1 (2020): 44–55. http://dx.doi.org/10.1177/0020964320961671.

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Chattel slavery in the United States was never foreordained. The deliberate misinterpretation of Scripture predisposed people to accept what the Bible condemned. The development of the Biblical Theology movement, by emphasizing the plain sense of Scripture over cultural assumptions and discredited scientific theories, led Union Presbyterian Seminary to repudiate the immorality that was slavery and segregation.

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21

Thatcher, Adrian. "The Literal Sense of Scripture: A Hermeneutical Disaster." Modern Believing 53, no. 1 (2012): 5–14. http://dx.doi.org/10.3828/mb.53.1.5.

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22

Padgett, Alan G. "The Canonical Sense of Scripture: Trinitarian or Christocentric?" Dialog: A Journal of Theology 45, no. 1 (2006): 36–43. http://dx.doi.org/10.1111/j.0012-2033.2006.00292.x.

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23

Borchardt, C. F. A. "Gesaghebbende Skrifverklaring in die vroeë kerk." Verbum et Ecclesia 13, no. 2 (1992): 141–52. http://dx.doi.org/10.4102/ve.v13i2.1052.

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Authoritative interpretation of Scripture in the early church In the early church the Lord committed his message to his apostles and this was faithfully propagated by those appointed by the apostles and later by their successors, the bishops. The apostolic preaching, Scripture, the interpretation of Scripture and tradition was seen as the heritage of the church. The Church Fathers maintained that the true interpretation of Scripture was to be found in the church alone. The heretics used verses out of their context and emphasized isolated texts to the exclusion of others. They therefore did not

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24

Roszak, Piotr. "Biblical Exegesis and Theology in Thomas Aquinas." Studium. Filosofía y Teología 24, no. 48 (2021): 13–25. http://dx.doi.org/10.53439/stdfyt48.24.2021.13-25.

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In the face of the dichotomy of biblical exegesis and theology, one of the main postulates of Biblical Thomism is the integration of both activities. In this sense, it is understandable why there are philosophical threads in exegesis, and why we find many scripture references in sacra doctrina. The article, first presenting modern attempts to separate exegesis from theology, analyzes the three aspects of studying Sacred Scripture in practicing theology according to Aquinas. For him, exegesis is the alphabet of theology, but the requirement is that the extraction of the meanings of Scripture sh

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25

Kannengiesser, Charles. "Athanasius of Alexandria." Pacifica: Australasian Theological Studies 1, no. 1 (1988): 85–99. http://dx.doi.org/10.1177/1030570x8800100106.

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The Church today no longer generates heresies as it did in the past centuries of intolerant dogmatism. But it generates a worldwide indifference by its persistent incapacity to articulate God's revelation in Scripture within an adequately updated theological project. Athanasius bridged the gap between learned exegesis and common experience of faith, thanks to his remarkable sense of actualising the message of Scripture. He introduced into the Alexandrian tradition a truth of crystal clarity when interpreting Scripture, namely that true knowledge of God in Christian terms starts with Christ act

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Barker, Kit. "Speech Act Theory, Dual Authorship, and Canonical Hermeneutics: Making Sense of "Sensus Plenior"." Journal of Theological Interpretation 3, no. 2 (2009): 227–39. http://dx.doi.org/10.2307/26421291.

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Abstract The divine authorship of Scripture has been a much-debated topic throughout history, particularly in the modern and postmodern eras. Those who continue to hold to such a conviction have often wrestled with its hermeneutical implications. Hermeneutic realists who employ forms of authorial discourse interpretation have realized that their presuppositions regarding the divine authorship of Scripture pose significant hermeneutical challenges. In particular, it is often believed that the divine author may intend to communicate something different from what the human author of the text inte

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Barker, Kit. "Speech Act Theory, Dual Authorship, and Canonical Hermeneutics: Making Sense of "Sensus Plenior"." Journal of Theological Interpretation 3, no. 2 (2009): 227–39. http://dx.doi.org/10.2307/jtheointe.3.2.0227.

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Abstract The divine authorship of Scripture has been a much-debated topic throughout history, particularly in the modern and postmodern eras. Those who continue to hold to such a conviction have often wrestled with its hermeneutical implications. Hermeneutic realists who employ forms of authorial discourse interpretation have realized that their presuppositions regarding the divine authorship of Scripture pose significant hermeneutical challenges. In particular, it is often believed that the divine author may intend to communicate something different from what the human author of the text inte

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28

Nemes, Steven. "On aspects of a proto-phenomenology of Scripture in Origen." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 60, no. 4 (2018): 499–517. http://dx.doi.org/10.1515/nzsth-2018-0030.

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Abstract Although he was not and could not have been a phenomenologist in the proper sense of the term, the writings of Origen of Alexandria contain certain insightful observations about the way in which Scripture is encountered in lived experience, and these can be fruitfully interpreted from a phenomenological perspective. The object of this essay is to present two aspects of Origen’s “proto-phenomenology of Scripture” and to draw from them a conclusion of theological-methodological import. The discussion will revolve around a phenomenological distinction between Scripture and biblical text,

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Yoo, Yohan. "Public Scripture Reading Rituals in Early Korean Protestantism." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 2-3 (2008): 226–40. http://dx.doi.org/10.1558/post.v2i2.226.

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Many scholars assert that the Bible study meeting, which has public scripture reading as its central feature, played a crucial role in the rapid growth of Korean Protestantism in the late nineteenth and early twentieth centuries. Most scholars agree that the Bible study meeting promoted “the Great Revival,” which led to a fourfold increase in church membership in Korea between 1903 and 1907. These meetings have not been widely studied by academics. Analysis of the Korean public scripture reading from a comparative perspective provides a vivid illustration of the social function of the performa

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30

Heyman, George. "Canon Law and the Canon of Scripture." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 2-3 (2008): 209–25. http://dx.doi.org/10.1558/post.v2i2.209.

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Meerten B. ter Borg argued that canons function as a means of social control. The success of a canon follows not from the assent or agreement of the populace, but rather from the embedded quasi-personal relationship that produces a sense of belonging and identity. The objectified canon takes over this quasi-personal feature, which guarantees a canon’s sanctity. Calling scripture or law “canonical” thus transcendentalizes a text and allows it to retain a sacred quality that in turn effects social control through a shared sense of belonging. This thesis is confirmed and elaborated through a revi

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Goldingay, J. "Models for Scripture." Scottish Journal of Theology 44, no. 1 (1991): 19–38. http://dx.doi.org/10.1017/s0036930600025217.

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In 1974 the American Roman Catholic theologian Avery Dulles published an instructive and successful book called Models of the Church, the heart of which considers the church as institution, as mystical communion, as sacrament, as herald, and as servant. It includes a chapter on ‘The church and revelation’, later expanded as a further book called Models of Revelation; but at that point difficulties surely arise. The notion of models as Dulles applies it to the church enables him to take account of the fact that the church is a concrete objective reality, yet one whose nature is complex and diff

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32

O'Brien, John D. "Apocalypse Now: Preaching the Anagogical Sense of Sacred Scripture." Toronto Journal of Theology 34, no. 1 (2018): 35–46. http://dx.doi.org/10.3138/tjt.2017-0005.

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33

Minto, Andrew. "The Charismatic Renewal and the Spiritual Sense of Scripture." Pneuma 27, no. 2 (2005): 256–72. http://dx.doi.org/10.1163/157007405774857382.

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34

Hughes, Kevin L. "The ‘Fourfold Sense’: De Lubac, Blondel and Contemporary Theology." Heythrop Journal 42, no. 4 (2001): 451–62. http://dx.doi.org/10.1111/1468-2265.00173.

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35

Levchenko, Nataliia, Olena Liamprekht, Maryna Povar, and Olena Chukhno. "Adoption of Western Four-Sense Biblical Hermeneutics by Ukrainian Baroque Literature." Revista Amazonia Investiga 9, no. 31 (2020): 178–84. http://dx.doi.org/10.34069/ai/2020.31.07.16.

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The study outlines general principles of biblical hermeneutics influence on the poetics of Ukrainian baroque prose. The Bible perceived by ancient writers as a collection of sacred books written by the Holy Spirit through the mediation of hagiographers is full of metaphors, comparisons, allegories and parables that needed clarification. Biblical hermeneutics developed rules for the Bible exegesis in order to avoid false variants of interpreting the Scripture. The four-sense method of biblical hermeneutics borrowed from Western Catholic tradition helped to avoid controversial interpretation of

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36

Burton, Simon J. G. "Book Reviews: Medieval Exegesis and the Literal Sense of Scripture." Expository Times 122, no. 6 (2011): 308. http://dx.doi.org/10.1177/00145246111220060717.

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37

Yun, Joel Suh-Tae. "Reading the Fourfold Gospel From the Two Creation Stories in Genesis: A Creation Theological Understanding of the Fourfold Gospel for Holistic Mission." Transformation: An International Journal of Holistic Mission Studies 37, no. 3 (2020): 169–83. http://dx.doi.org/10.1177/0265378820930242.

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The Fourfold Gospel of regeneration, sanctification, divine healing, and the Second Coming was introduced to Korea in the early 20th century and played a crucial role in developing the Korea Holiness Churches. It seems, however, that the previous understanding of the Fourfold Gospel has some limitations in helping Christians to participate in missio Dei. Because missiological hermeneutics of the Fourfold Gospel has focused mainly on the theology of redemption, it has frequently led to a narrow understanding of missio Dei. Through the reading of the two creation stories in Genesis, we can recog

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ALLERT, CRAIG D. "The State of the New Testament Canon in the Second Century: Putting Tatian's "Diatessaron" in Perspective." Bulletin for Biblical Research 9, no. 1 (1999): 1–18. http://dx.doi.org/10.2307/26422226.

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Abstract In contemporary discussions of the NT canon, focus has been on its polemical aspects, that is, when it was closed. By so doing the idea of a canonical process suffers. In attempting to understand Tatian's Diatessaron in this process it is argued here that the very existence of the harmony testifies against a closed fourfold Gospel canon in the mid–second century. A proper distinction between canon and scripture is foundational in this understanding. Discussions about the closed NT canon belong to a day far removed from Tatian's. By placing Tatian's Diatessaron in the perspective of pr

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ALLERT, CRAIG D. "The State of the New Testament Canon in the Second Century: Putting Tatian's "Diatessaron" in Perspective." Bulletin for Biblical Research 9, no. 1 (1999): 1–18. http://dx.doi.org/10.5325/bullbiblrese.9.1.0001.

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Abstract In contemporary discussions of the NT canon, focus has been on its polemical aspects, that is, when it was closed. By so doing the idea of a canonical process suffers. In attempting to understand Tatian's Diatessaron in this process it is argued here that the very existence of the harmony testifies against a closed fourfold Gospel canon in the mid–second century. A proper distinction between canon and scripture is foundational in this understanding. Discussions about the closed NT canon belong to a day far removed from Tatian's. By placing Tatian's Diatessaron in the perspective of pr

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40

Loke, Andrew. "Reply to Panelists." Philosophia Christi 21, no. 1 (2019): 49–56. http://dx.doi.org/10.5840/pc20192119.

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I explain why my model of the Incarnation avoids the problems with alternative models and reply to objections concerning my model’s coherence with scripture (for example, Heb. 4:15), the understanding of personhood and natures (using resources from Islamic tradition concerning Jesus’s human nature), the concrete–abstract distinction, the human soul of Christ, the lack of the unconscious in Christ, and the incompatibility with a strong sense of immutability and simplicity. I conclude that my model stays faithful to scripture and can help to secure unity in the body of Christ concerning the doct

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Wall, Robert. "A Response To Thomas/Alexander, 'and the Signs Are Following' (Mark 16.9-20)." Journal of Pentecostal Theology 11, no. 2 (2003): 171–83. http://dx.doi.org/10.1177/096673690301100202.

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AbstractThis response to Thomas and Alexander affirms their effort to argue, from a Pentecostal perspective, for the canonical authority of the longer ending of Mark's Gospel (16.9-20). Notwithstanding the text-critical evidence for accepting this text as a secondary addition to the original Gospel narrative, Wall considers it a significant test case for addressing the tensions between critical exegesis and Scripture's performance within the community of faith as its biblical canon (or 'rule of faith'). He argues for the priority of Scripture's formative role both to establish and subsequently

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42

Yeago, David S. "“The True Kabbalah”: A Note on Martin Luther's Interpretation of Galatians 3:13." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 31, no. 2 (2022): 160–74. http://dx.doi.org/10.1177/10638512221084051.

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Luther's striking 1535 interpretation of Galatians 3:13 is not a theological effusion hung loosely on the text but a careful exegetical exercise in “Scripture interpreting Scripture” in which each key move is authorized by the pressure of other texts within the canon. For Luther, therefore, the “literal sense” of Galatians is not accessible apart from its entanglement in a canonical interpretive network. Further, the reality of which the text speaks is discovered only by entering into this complex intra-canonical web of hermeneutical interactions. Scripture's words therefore relate to theologi

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Sterk, Helen M. "How Rhetoric Becomes Real: Religious Sources of Gender Identity." Journal of Communication and Religion 12, no. 2 (1989): 24–33. http://dx.doi.org/10.5840/jcr19891228.

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This article analyzes the persuasive definition of Christian female selfhood as it is created within mainstream white Protestant American churches. First, several theories of how self-concept or self-definition is formed are presented. Second, this article reviews the narratives of Old and New Testament scriptures, which shape a sense of who a Christian woman is. Third, there is a brief examination of translation and how translation has skewed our understanding of scripture. Finally, this article discusses ways in which scripture and the institutional practices of the church interact in order

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Bailey, Emily. "Making Sense of Religion and Food." Bulletin for the Study of Religion 46, no. 2 (2017): 18–24. http://dx.doi.org/10.1558/bsor.32163.

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When looking at eating beyond physical nourishment, British anthropologist Mary Douglas (1921-2007) defined food as a cultural system, or code that communicates not only biological information, but social structure and meaning. What can a study of food and faith teach us, as scholars of religion, that we might not otherwise know? This article outlines thematic and pedagogical approaches to teaching food and religion through the lens of five semesters of teaching this course to undergraduate and graduate students. In it, I explore the topics of Food memory and community; Food and scripture; Foo

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Heath, Jane. "“I Remembered the Saying” (Tobit 2:6): Recognizing Emotions in Scripture with Tobit and Eve." Journal of Theological Interpretation 17, no. 1 (2023): 1–22. http://dx.doi.org/10.5325/jtheointe.17.1.0001.

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Abstract This experimental article is methodologically Christian, in the sense that it is structured as a Christian mimesis of how a scriptural saint cited Scripture. However, the choice of subject matter commits it to engaging with the post-Enlightenment secular context, and principles of exegetical, historical, and theological analysis anchor it within wider scholarly debates. Concretely, the article takes the scriptural portrayal of Tobit’s recognition of his own emotion in Scripture as a paradigm or type for one way of encountering Scripture today. The first part examines a vignette of Tob

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WYNNE, R. CARLTON. "Inerrancy Is Not Enough: A Lesson in Epistemology from Clark Pinnock on Scripture." Unio Cum Christo 2, no. 2 (2016): 67. http://dx.doi.org/10.35285/ucc2.2.2016.art4.

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Abstract: In the 1960s, Canadian theologian Clark H. Pinnock declared that saving human knowledge of God could only be built upon the plain sense of the infallible and inerrant text of Holy Scripture. In the ensuing decades, however, Pinnock’s conﬁdence in an inerrant Bible severely waned. A close examination of Pinnock’s early epistemological outlook reveals critical defects that sowed seeds of his later departure from a traditional confession of Scripture’s total trustworthiness. Pinnock’s theological migration reminds scholars and church leaders that only an epistemology that is rooted in t

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Whitman, Jon. "Fable and Fact: Judging the Language of Scripture (Judges 9:8–15) from Antiquity to Modernity." Harvard Theological Review 113, no. 2 (2020): 149–85. http://dx.doi.org/10.1017/s0017816020000036.

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AbstractIn the movement of scriptural interpretation from antiquity to the modern period, critical attention in the Christian world recurrently turns to a provocative passage in the book of Judges. The passage (Judg 9:8–15) is a story about talking trees, a tale that is repeatedly called a “fable” (fabula) by Christian interpreters. In seeking from varying perspectives to explain the role of a fabulous dialogue in the discourse of truth, such interpreters suggest pressing issues in the assessment of figurative language. These issues include the controversial concept of the “literal” sense of S

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McCall, Bradford. "The Pentecostal Reappropriation of Common Sense Realism." Journal of Pentecostal Theology 19, no. 1 (2010): 59–75. http://dx.doi.org/10.1163/174552510x490764.

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AbstractThe paper traces the early Pentecostal appropriation of common sense realism. In the first part of this paper, a general overview of the ascent of common sense philosophy will be provided. In the second part, the early Pentecostal's Bible Reading Method shall be examined, as it is characterized by Kenneth J. Archer, highlighting how early Pentecostals employed a Baconian-influenced common sense method, one that produced confidence that the facts of Scripture could be discovered as clearly as the facts of science. Although this paper is primarily a reconstruction of the historical influ

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LeMon, Joel M. "Symphonizing the Psalms: Igor Stravinsky’s Musical Exegesis." Interpretation: A Journal of Bible and Theology 71, no. 1 (2016): 25–49. http://dx.doi.org/10.1177/0020964316670949.

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The twentieth-century composer Igor Stravinsky’s setting of the psalms can resonate with faithful communities today that find themselves in complex and often confusing relationships with God. In the Symphony of Psalms, Stravinsky’s use of Scripture shapes the listener’s sense of the Psalter as a whole and can lead worshipers in an honest, bold alleluia.

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Segovia, Carlos A. "Guattari \ Heidegger: On Quaternities, Deterritorialisation and Worlding." Deleuze and Guattari Studies 16, no. 4 (2022): 508–28. http://dx.doi.org/10.3366/dlgs.2022.0492.

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In his final writings Guattari designed a four-functor meta-model with which to map subjective resingularisation against the backdrop of what he saw as the late-modern admixture of ecological collapse, social deterioration and subjective decomposition. I examine here Guattari’s fourfold in neo-structuralist terms and then engage in a discussion on the difference between worlding and deterritorialisation, reassessing in this sense Guattari’s concept of machinic indices in conversation with the works of anthropologists. Further, I show that Guattari’s fourfold is reminiscent of Heidegger’s Gevie

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