Download e-book for iPad: Al-Māturīdī und die Sunnitische Theologie in Samarkand by Ulrich Rudolph

By Ulrich Rudolph

ISBN-10: 9004100237

ISBN-13: 9789004100237

Al-Māturīdī (d. 944 CE), the sought after ḥanafī pupil from Samarqand, succeeded in formulating a theological doctrine that's generally permitted in Sunnī Islam to today. the current quantity examines his teachings through describing their crucial features and situating them within the heritage of kalām.
The first half investigates the improvement of ḥanafī suggestion in Transoxania earlier than Māturīdī's time. the second one half bargains with the opposite spiritual teams (in specific the Mu‘tazilites) which emerged during this zone in the course of his lifetime. half 3 exhibits how he defined and defended the location of his academics. In doing so, he reformed their conventional perspectives, thereby constructing his personal theology which then turned the root of a brand new culture, viz. the Māturīdite tuition.

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It would be ethically irresponsible to treat the text lightly and to over-simplify the reading process only to make all sorts of claims about possible implications of biblical material for modern social and ecclesiastical contexts" (J. Botha 1992:185). In this sense Botha broadens Fiorenza's concept of an ethics of historical reading to an ethics of reading (see also Jeanrond 1991: 116-119; Thiselton 1992:471-555). 19 This is to an even greater extent true of the text of the New Testament. Smit (1994f), with reference to four voices from diverse backgrounds (Gerald Graff from literary theory, Robert Fowler from reader-response criticism, Bernard Lategan from contextual hermeneutics, and Francis Schüssler Fiorenza from systematic theology), discusses the presuppositions of readers about texts as "the (un)official interpretive culture" mediating their experience of those texts.

13 Because this observation is of vital importance for understanding the nature of the Bible and consequently for its use in Christian ethics, the relational aspect of interpretation needs some further discussion. I shall therefore take a brief look into the nature of these relations, which—in typical twentieth century language— may be defined in terms of the static, dynamic and dialectic elements of communication (cf. 6). Accounting for various relations necessarily leads to the exploration of different communication processes involved in those relations.

Coetzee, J. K„ De Gruchy, J. , Hofmeyr, J. , & Lategan, B. C. 1985. Religion, intergroup relations and social change. Pretoria: HSRC (cf. Lategan 1986a). In this respect it needs to be remembered that the enlightening role of God's Spirit has consistently been implied in history as the ultimate prerequisite for understanding the Scriptures (Mouton 1987:26-28, 157-158). No biblical scholar would (hopefully) ever deny this. It therefore remains an enormous challenge to account for the dilemma of 16 READING A N E W TESTAMENT DOCUMENT ETHICALLY officials—including biblical scholars—use the Bible as a normative consciencebinding instrument "with the intent of exerting control over the communicational environment" (Rousseau 1985b:92, quoting R.

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Al-Māturīdī und die Sunnitische Theologie in Samarkand by Ulrich Rudolph


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