By Esa J. Autero
In analyzing the Bible throughout Contexts Esa Autero bargains a clean standpoint on Luke’s poverty texts. as well as an old studying, he performed an empirical research of 2 Latin American Bible examining teams – one negative and the opposite prosperous – to make clear Luke’s poverty texts. The interplay among ancient analyzing and present-day readings demonstrates the effect of socio-economic prestige on biblical hermeneutics and sheds new mild on Luke’s perspectives on wealth and poverty. whilst Esa Autero seriously examines liberation theologian’s declare that negative are privileged biblical interpreters.
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Extra resources for Reading the Bible across Contexts: Luke’s Gospel, Socio-Economic Marginality, and Latin American Biblical Hermeneutics
Cited 30 August 2013. com/ doc/75771668/Pentecostalismo-Latinoamericano-III#page=17. 117 See, for example, Wightman, New Bolivians, 22–24; José A. Watanabe, “Pensamiento pentecostal: Un acercamiento a la cosmovisión pentecostal,” in Voces del pentecostalismo latinoamericano III. Historia, teología, identidad (eds. D. Chiquete and L. Orellana, 2008), 145–146. Cited 30 August 2013. com/doc/75771668/ Pentecostalismo-Latinoamericano-III#page=17. 118 Anderson, An Introduction, 226. 119 Wightman, New Bolivians, 114–207.
16 chapter 1 modernist paradigm. This can be seen in the way they rely on the historicalcritical approaches, even if they criticize the dominant western interpretations of the time. suits him best. ”46 As can be seen, Miranda’s hermeneutics stands in conscious opposition to the “west” as he understands it. According to Miranda, there is only one meaning in any given text and this can be recovered through scientific exegesis. If more than one meaning is allowed, it is susceptible to the whims of the interpreter.
He notes that currently many liberation theologies do not focus on economic issues and poverty, as was the case earlier. 88 Without neglecting the important contribution of the new perspectives, this is a crucial note and needs to be kept in mind. On a larger scale, it is essential to note that not all Latin American biblical scholars or popular religious groups favor liberation theology. In addition, many newer religious groups such as Pentecostals, (Catholic and Protestant) charismatics, conservative evangelicals, and other religious entities are blissfully ignorant of liberation hermeneutics and sometimes fundamentally opposed to it.
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