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According to Bevans, contextualization is a better term than indigenization to describe social location and particular experience because it "broadens the understanding of culture to include social, political, and economic questions," while indigenization merely focuses on the "purely cultural dimension of human experience."
Bevans first sketched out his ideas of various models of contextualization through his time as a missionary in the Philippines and when he was teaching at Catholic Theological Union. [1] [2] These ideas were expanded into Models, first published in 1992, which included five models: translation, anthropological, praxis, synthetic, and ...
Hiebert developed several theories that widely influenced the study and practice of Christian missions. His model of "critical contextualization" [7] describes a process of understanding and evaluating cultural practices in light of biblical teaching.
The coexistence of Christianity and other cultures dates back to the apostolic age. Before his Ascension, Jesus instructed his disciples to spread his teachings to the ends of the earth (Mt 28,18; Mk 16,15), Saint Paul's speech to the Greeks at the Areopagus of Athens (Acts 17:22-33) could be considered as the first inculturation attempt.
Another usage, by Catholics, is that 'accommodation' is the appropriation of words or sentences from the Bible to signify ideas different from those that were originally expressed in the text or in the mind of their originator. For example, where some biblical phrase is re-purposed as part of a liturgy or theological work.
Biblical hermeneutics is the study of the principles of interpretation concerning the books of the Bible.It is part of the broader field of hermeneutics, which involves the study of principles of interpretation, both theory and methodology, for all forms of communication, nonverbal and verbal. [1]
Based on this method, scholars Franz Delitzsch (1813–1890) and Johann Friedrich Karl Keil (1807–1888) wrote extensive biblical commentaries, consolidating the existence of the historical-grammatical method, independent from both the pietist reading and the historical-critical reading of the Bible, thus separating the interpretive methods ...
Among various scholars, R. S. Sugirtharajah, one of the principal advocates of postcolonial biblical studies, outlined in his book The Bible and the Third World three hermeneutic approaches which emerged after colonialism: the native or vernacular approach, the liberation approach, and the postcolonial approach.