By Menachem Mor, Friedrich V. Reiterer, Waltraud Winkler
The articles during this quantity originated from lectures given in conferences dedicated to the Samaritans. the 1st used to be the 6th convention of the Societe d'Etudes Samaritaines, which came about on the collage of Haifa in July 2004. the second one assembly was once a part of the SBL foreign convention in Vienna, July 2007. the quantity displays the present country of study at the Samaritans. It offers a large spectrum of ways, together with ancient questions, the political, non secular and social context of the Samaritans long ago and current, linguistic techniques, the position of the Samaritans within the Talmudic literature, and questions of id of the Samaritans during the past.
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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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