Paradigms, Perspectives, Models, and Methods
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Presentation about paradigms, perspectives, models, and methods in biblical and theological studies.
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Paradigms, Perspectives, Models, and Methods
- 1. In the Camera’s Eye: Lenses & Perspectives
- 4. Paradigms, Perspectives, Models & Methods Perspective in Biblical Studies
- 5. [Paradigms] The traditions, presuppositions, and methods of a discipline that affect one’s reading of text.
- 6. Paradigms in Biblical Studies
- 7. Paradigms in Biblical Studies • Historical-Critical Approaches (“behind the text”)
- 8. Paradigms in Biblical Studies • Historical-Critical Approaches (“behind the text”) • Literary Approaches (“in the text”)
- 9. Paradigms in Biblical Studies • Historical-Critical Approaches (“behind the text”) • Literary Approaches (“in the text”) • Reader-Oriented Approaches (“in front of the text”)
- 10. [Perspectives] “Styles” of theorizing (i.e. theories) that determine the models used through preference for certain theories and research objectives.
- 11. Perspectives
- 12. Perspectives • Form Criticism ‣ M. Dibelius: constructive perspective; Sitz im Leben explains forms (“top down”) ‣ R. Bultmann: analytical perspective; forms explain Sitz im Leben (“bottom up”)
- 13. [Models] The "tools" for transforming theories into research operations.
- 14. Models (Dibelius) • Paradigms (παράδειγμα, ‘example’) - “short narratives” • Tales - descriptions of Jesus’ miracles; picture Jesus as having divine nature • Legends - stories portraying Jesus as a holy person • Myths - describe the divine breaking into natural world • Exhortations - sayings of Jesus directed toward everyday living
- 15. [Methods] The actual applications or uses of a model.
Editor's Notes
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- This is because different lenses have different focal lengths (e.g. 35 mm or 50 mm). In this slide, img1 = 28 mm; img2=50 mm; img3=100 mm; img4=200 mm\n
- This is because different lenses have different focal lengths (e.g. 35 mm or 50 mm). In this slide, img1 = 28 mm; img2=50 mm; img3=100 mm; img4=200 mm\n
- This is because different lenses have different focal lengths (e.g. 35 mm or 50 mm). In this slide, img1 = 28 mm; img2=50 mm; img3=100 mm; img4=200 mm\n
- This is because different lenses have different focal lengths (e.g. 35 mm or 50 mm). In this slide, img1 = 28 mm; img2=50 mm; img3=100 mm; img4=200 mm\n
- This is because different lenses have different focal lengths (e.g. 35 mm or 50 mm). In this slide, img1 = 28 mm; img2=50 mm; img3=100 mm; img4=200 mm\n
- This is because different lenses have different focal lengths (e.g. 35 mm or 50 mm). In this slide, img1 = 28 mm; img2=50 mm; img3=100 mm; img4=200 mm\n
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- Historical approaches: began as reaction to dogmatics/dogmatism; Semler: “The most important factor...is that one know the linguistic range of the Bible quite surely and exactly, and also distinguish the historical circumstances of a biblical discourse and be able to reconstruct them.”\n\nLiterary approaches: the basic presupposition of literary approaches is that the Bible, although authored by God, is a literary product/artifact and validity of varying readings of a text is adjudicated with reference to evidence provided in the text itself.\n\nReader-Oriented approaches: the basic presupposition of these approaches is that the meaning of a text derives, not from the text itself, but from the readers. Different readers/communities are situated in distinctive cultural settings and approach the text from diverse presuppositions and therefore “hear” or construe the same text(s) differently.\n
- Historical approaches: began as reaction to dogmatics/dogmatism; Semler: “The most important factor...is that one know the linguistic range of the Bible quite surely and exactly, and also distinguish the historical circumstances of a biblical discourse and be able to reconstruct them.”\n\nLiterary approaches: the basic presupposition of literary approaches is that the Bible, although authored by God, is a literary product/artifact and validity of varying readings of a text is adjudicated with reference to evidence provided in the text itself.\n\nReader-Oriented approaches: the basic presupposition of these approaches is that the meaning of a text derives, not from the text itself, but from the readers. Different readers/communities are situated in distinctive cultural settings and approach the text from diverse presuppositions and therefore “hear” or construe the same text(s) differently.\n
- Historical approaches: began as reaction to dogmatics/dogmatism; Semler: “The most important factor...is that one know the linguistic range of the Bible quite surely and exactly, and also distinguish the historical circumstances of a biblical discourse and be able to reconstruct them.”\n\nLiterary approaches: the basic presupposition of literary approaches is that the Bible, although authored by God, is a literary product/artifact and validity of varying readings of a text is adjudicated with reference to evidence provided in the text itself.\n\nReader-Oriented approaches: the basic presupposition of these approaches is that the meaning of a text derives, not from the text itself, but from the readers. Different readers/communities are situated in distinctive cultural settings and approach the text from diverse presuppositions and therefore “hear” or construe the same text(s) differently.\n
- Historical approaches: began as reaction to dogmatics/dogmatism; Semler: “The most important factor...is that one know the linguistic range of the Bible quite surely and exactly, and also distinguish the historical circumstances of a biblical discourse and be able to reconstruct them.”\n\nLiterary approaches: the basic presupposition of literary approaches is that the Bible, although authored by God, is a literary product/artifact and validity of varying readings of a text is adjudicated with reference to evidence provided in the text itself.\n\nReader-Oriented approaches: the basic presupposition of these approaches is that the meaning of a text derives, not from the text itself, but from the readers. Different readers/communities are situated in distinctive cultural settings and approach the text from diverse presuppositions and therefore “hear” or construe the same text(s) differently.\n
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