Download Beyond Biblical Theology: Sacralized Culturalism in Heikki by Timo Eskola PDF

By Timo Eskola

Analyzing Heikki Räisänen’s hermeneutics in context, Timo Eskola explores the advance of Western New testomony interpretation. Reclaiming a Wredean method of the Scriptures, Räisänen makes a speciality of culture and interpretation. He builds on Weberian sociology, followed via Peter Berger’s theories, and substitutes sacralized culturalism for biblical theology.

After analyzing fourteenth century Quran-criticism and its effect on Reimarus, Eskola discusses the genesis of the revised history-of-religion thought that Räisänen constructed whilst investigating the Quran’s dating to the Bible. Sociology then turns into a hyperlink among commonplace historicism and poststructuralism as Räisänen reinterprets Berger’s sociology of data. Räisänen’s sacralized culturalism ultimately turns into the idea from which his magnum opus the increase of Christian ideals has been written.

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Additional info for Beyond Biblical Theology: Sacralized Culturalism in Heikki Räisänen's Hermeneutics

Example text

In the spirit of Reimarus the criterion of dissimilarity was used in order to expose a religious deception. The “Christ of faith” detected with the help of the criterion was considered an imaginative construction of the apostolic period. It was contrasted with a new view of the historical Jesus constructed with the help of a naturalistic world view and the principles of Deism. Strauss who was the greatest disciple not of Hegel, but Reimarus as we now must say, applied the criterion of dissimilarity with passion in his Leben Jesu (I–II, 1835–37).

There is an English translation of the fragment “On the Intentions of Jesus and His Disciples” in Talbert, Reimarus: Fragments, but other fragments have been more or less neglected in scholarly discussion. See also Kümmel, Investigation, 89–90; cf. Schweitzer, The Quest, 13–26. 21 See Reimarus (Lessing’s Werke 15), 289. These are the translations for the titles given in Schweitzer, The Quest, 15. Translation for the text of the “Aims of Jesus” can be found in Talbert, Reimarus: Fragments, 61f. ” 22 Kümmel criticizes such a view, though.

This interpretation was based on the idea of a polarization between an ideal text and a corrupt text. True revelation, from Augustine to Riccoldo to Luther, had to be perfect. It had to be consistent and clear without dissonance. Poetic materials, imaginative stories, and signs of human contemplation were marks of a distorted writing. 17 When the first innovator and developer of what was to become the historical critical investigation of the Bible, Hermann Reimarus in the 18th century, started to demand that the Bible be read in precisely the same manner as other ancient literature, he never meant Homer or some other poet from the early Greek tradition.

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