- students acquire the (initial) expertise and capacity to translate, express and interpret, mutually and reciprocally, the faith tradition of Bible and Reformation, life experiences and religious questions of people (in and outside churches) and current global societies and cultures;
- students are familiar with basic hermeneutical concepts and theories
- have an insight in the historical development of theological, philosophical and intercultural hermeneutics
- engage in and reflect on intercultural communication and intercultural Bible reading
“As a result of the measures taken by the government and the guidelines of the RIVM with regard to the Corona virus, education in period 1 and 2 of the academic year 2020-2021 will possibly have to take place (partly) online.|
In that case, the following adjustments apply for this course:
- Tests/assessments: take-home open book written exam (70%), assignments (30%)
- Lectures: Lectures will be made possible through Zoom. If some sessions nevertheless require physical participation, this will be communicated by the lecturer(s) via BlackBoard.
If necessary, further details will be communicated by the lecturer(s), via BlackBoard. More policy changes in the PThU regarding the Corona virus can be found at www.pthu.nl/en/coronavirus.”
In the course we focus on some of the stepping stones in the Christian tradition of reflection on the interpretation and understanding of Christian faith in its historical form. The history of interpretation starts within the Bible itself. Reading (Biblical) texts involves bridging historical and cultural distances between texts and readers in which new understandings of Christian faith are gained and expressed. We study the theoretical (methodological, philosophical and theological) decisions and implications in the theories of interpretation and understanding of Philo of Alexandria, Augustine, Luther, Schleiermacher, Barth/Bultmann and Kwok Pui-lan (as a representative of the recent tradition in feminist, post-colonial and multifaith interpretation). We investigate the challenges their theories were answering in their own historical, cultural and intellectual contexts and ask for the lasting relevance of their contributions. These are tested in the praxis of intercultural Bible reading in class and compared to documented results of and reflections on intercultural Bible reading elsewhere.