Conversational Theology: A Dialectical Approach To Biblical Interpretation

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Kindle Cloud Reader Read instantly in your browser. Not Enabled. Related video shorts 0 Upload your video. Customer reviews. Top Reviews Most recent Top Reviews. There was a problem filtering reviews right now. Please try again later. Format: Kindle Edition. It drew me in more and more as I got further into it. The idea that God has been conversing with us through history, resulting in the Bible, and ongoing now in our communications with each other, helps me to fit a lot of puzzling pieces into place.

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Joshua Orsak (Author of Conversational Theology)

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Word Wise: Enabled. However, the Holy Scripture in its final canonical form provides the primary arena in which the Pentecostal community desires to understand God. From a Semiotic viewpoint the text contains latent but nonetheless potent cues as to how it desires to be understood. The Pentecostal hermeneutic would affirm the importance of the genre of the passage along with the grammatical rules of the language to which the specific speech-act belongs. The text would be analyzed however from a more formalistic perspective while affirming the importance of the social cultural context in which the text came into existence.

Meaning is negotiated through the conversation between the text, community, and the Spirit. The world behind the text informs but does not control the conversation. In short, Semiotics affirms that a dialectical interdependent link exists between the text and the readers.

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Semiotics also views the text as an underdeterminate yet stable entity that affirms the reader as a necessary component in the communicative event and the making of meaning. The text is to be respected as a dialogical partner in the communicative event. Thus semiotics is a helpful critical aspect of theological interpretation. Moral reasoning is always rooted in a particular narrative tradition. I recognize that all interpretive readings are culturally dependent and inherently contain the ideological perspective s of the community.

Critical Methods of Scripture - Fr. Mitch Pacwa - Deep in History

Furthermore both the interpretive method and the community readings are anchored into particular socio-cultural modes of existence. Hermeneutical approaches reflect the socio-theological perspectives of those using them. This ecclesiastical strategy affirms this reality, thus the importance of practicing a hermeneutic of suspicion and retrieval.

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The community moves towards the biblical text with specific concerns and needs. The community expects the Scripture s to speak to its present situation. The community also listens for the voice of the Spirit and looks for the signs of the Spirit as it engages conversationally with Scripture. The Pentecostal theologian must be entrenched within a Pentecostal community and in tune with the concrete needs and aspirations of the Pentecostal community.

Therefore, the hermeneutical emphasis will fall upon a Semiotic and Narrative approach with the context of the reader in community providing the hermeneutical filter and foil for understanding and completing the communicative event. The Pentecostal hermeneut who is educated by the academy must also be a participant within the Pentecostal community; that is, she should understand her Christian identity to be Pentecostal.

In order to be included as part of the Pentecostal community, she must embrace the central narrative convictions of Pentecostalism.

An Ecclesiastical Hermeneutical Community: A Pentecostal Community

Conversational Theology: A Dialectical Approach To Biblical Interpretation [Rev Joshua Michael Orsak] on *FREE* shipping on qualifying offers. Editorial Reviews. About the Author. Joshua is a 30 something licensed youth minister working Conversational Theology: A Dialectical Approach To Biblical Interpretation - Kindle edition by Joshua Orsak. Download it once and read it on.

The Pentecostal story must be interwoven into her personal story. In order for one to be a Pentecostal hermeneut whether lay, clergy, educated or non-educated , one needs to be recognized as a Pentecostal. This does not mean a Pentecostal hermeneut must have experienced every dimension of the Full Gospel, but she must be willing to participate in the Pentecostal story. The sharing of testimonies always involves and requires discernment from within the community. Therefore, one is not a Pentecostal hermeneut because one uses a Pentecostal method because there is no such thing as a Pentecostal method; rather, one is a Pentecostal hermeneut because one is recognized as being a part of the community.

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The community, along with its concerns and needs, is the primary arena in which a Pentecostal hermeneut participates. The community actively participates in the Pentecostal hermeneutic not passively but actively through discussion, testimony, and charismatic gifts. Generally, academically trained biblical and theological hermeneuts will have an active leadership role in the Pentecostal community, whether it is as a pastor, teacher or lay leader. One needs to appreciate that most Pentecostals who are a part of academic educational communities are credential-holding ministers of Pentecostal denominations.

The Pentecostal hermeneutic argues that the place to hear the present Word of God is the current context in which one lives. The past words of God Scripture then speak a present Word of God, which is to be believed and obeyed. Pentecostals recognize that Scripture is authoritative voice in the community and able to transform lives as it is inspired anew by the Holy Spirit. Pentecostals, like Christians in general, would want to hear the Scripture on its own terms, first and foremost.

Yet, the hearing of Scripture is filtered through the Pentecostal narrative tradition. As a result of this, there is an interdependent dialogical and dialectical link between the community and the Scripture with the goal being communal and societal transformation. The readers hermeneuts in community select certain methods which they use in order to interpret texts. One of the important contributions of the hermeneut is the interpretive method.

The method is not isolated from the person but becomes a tool that the hermeneut uses in the creative negotiation of theological meaning. A narrative approach allows for the dialectic interaction of the text and reader in the negotiation of meaning. Pentecostals by their very nature are inherently storytellers.

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They primarily transmit their theology through oral means. The Bible is understood as a grand story—a metanarrative. This dialectic link between the narrative text and the reader insists on the reader responding to the text in ways that are signaled by the text for the production of meaning. Therefore, the empirical contemporary reader in community is an active participant in the production of meaning. The meaning s of the text is not simply found in the text, nor is it simply found in the reader but comes into existence in the dialectic interaction of the reader with the text.

This dialectic interpretive tension is not simply a linear move of meaning from text to reader, as if in the classical literary interpretive sense that meaning is inherently and entirely found in the text.