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    Please use this identifier to cite or link to this item: http://ir.taitheo.org.tw:8080/ir/handle/987654321/6027


    Title: 聖經與世界:以利科的互文性理論作為講道學的基礎
    Between the Bible and the World: Preaching Based on Paul Ricoeur’s Theory of Intertexuality
    Authors: 黃建彰
    Chien-Chang Huang
    Contributors: 12.研究部-神學碩士班(Th.M.)
    Keywords: 講道學
    Homiletics
    聖經的世界與我們的世界
    Between the World of Bible and the World of Ours
    利科的詮釋理論
    Hermeneutical Theory of Paul Ricoeur
    利科的互文性理論
    Intertextuality Theory of Paul Ricoeur
    說故事講道法
    Story-Telling Preaching
    Date: 2015-06-23
    Issue Date: 2015-07-16T06:52:11Z (UTC)
    Abstract: 本研究探究講道學理論對「聖經的世界與我們的世界」的雙重關注。筆者以這兩個問題來檢視當代講道學理論:「講道學理論中如何論述聖經世界與我們世界之間的關係」,以及「講道學理論如何面對或處理兩個世界之間的差異」。綜觀講道學者們看待兩個世界的關係和處理兩個世界之間差異和間距的方法,學者們採取不同的進路,如神學、聖經研究、語言哲學和詮釋等。然而在分析之下,有些理論對於兩個世界之間的關係和方法都還有待進一步地修正、深化;並且還有些理論對兩個世界之間的關係和如何處理兩個世界之間差異的方法並不一致。於是筆者認為講道學應該如何在看待兩個世界之間的關係與其處理兩個世界關係的方法之間發展出具有一致性的理論。
    利科的詮釋理論可以為講道學在此議題提供洞見。在當代以利科思想為基礎的講道理論中,值得一提的是Nancy Lammers Gross所提「擺盪」(swing)的概念。Gross擺盪的概念是以利科詮釋理論對「解釋—瞭解」的協調來修正浪漫主義詮釋學所為講道帶來的困境。對利科來說,詮釋是指解釋跟瞭解。然而在他詮釋的理論中,詮釋並非先瞭解而後解釋。結構說明和瞭解是辯證的關係,是具有張力、彼此相對的兩端;詮釋就是在這兩端來回。Gross藉此提出講道擺盪的概念,然而她所提出擺盪的概念主要不是在聖經的世界和我們的世界之間來回,而是在揣測和確認之間擺盪。雖說Gross擺盪的概念並不是在處理聖經世界和我們世界之間問題的方法,不過卻可以在利科互文性的理論下延伸成為講道者處理兩個世界之間差異的方法。於是筆者要以利科互文性理論的觀點來繼續發展講道講道時如何處理兩個世界之間差異的方法。
    在利科互文性的理論下,敘事之間是活躍的辯證關係且相互干涉,於是講道中聖經故事與我們故事之間首先應當是辯證的關係,而在互文性的產生下之後才進到「佔有」的地步,即我們的故事併入聖經的故事中,因互文性是詮釋要達到佔有的中介歷程。在互文性的效果下,詮釋者在結構說明和瞭解之間的來回,於是講道者可藉由互文性的效果而在兩個故事之間來回。筆者藉此延伸Gross的擺盪概念:擺盪不在揣測和確認之間來回,而是在聖經的世界和我們的世界之間,且藉由同位素或結構相似性,講道者得以在兩個故事之間來回擺盪。於是,在利科互文性的理論,講道學可以在看待兩個世界之間的關係與其處理兩個世界關係的方法之間發展出具一致性的理論,並且依此理論筆者提議一種說故事講道法。


    The research is to discuss the dual focus of “the world of the Bible and the world of ours” in homiletical theories. In the research, I asked two questions to examine how contemporary homiletical theories give discourse to the issue, first what the relationship between the two worlds is, and then how the theories deal with the gap and difference between the two worlds. After examining the theories, we are able to identify what methods scholars approached the issue, such as theological, biblical studies, the philosophy of language, hermeneutics, etc. However, after analyzing, I found that some discourses of the theories on the issue are inconsistent, so that I proposed that the issue on what the relationship between the world of Bible and the world of ours and how to deal with the gap and difference between the two worlds of homiletical theories needed to be revised and deepened, and then even to propose a more consistent discourse.
    The hermeneutical theory of Paul Ricoeur provides insight for homiletics. Among the contemporary homiletical theories which developed based on Ricoeur’s thoughts, the concept of “swing,” which proposed by Nancy Lammers Gross, is worth of noting. The “swing” concept is derived from Ricoeur’s revision of Romantic hermeneutics on “explanation-understanding.” For Ricoeur, hermeneutics implies explanation and understanding, but in his opinion, hermeneutics is not first understanding and then explanation. The relationship between explanation and understanding is dialectical; these two are in tension and are in opposition. Hermeneutics is going back and forth between the two poles. This idea is the concept of swing, which Gross proposed, based on. Nevertheless, the concept of swing is not mainly to go back and forth between the world of Bible and the world of ours, it is between guess and validation. Although the swing concept is not made up for dealing with the difference between the world of the Bible and the world of ours, it can be extended and developed as a way to deal with the gap between the two worlds by the intertextuality theory of Ricoeur. As a result, I would continue to develop a way to deal with the difference and gap between the two worlds which is based on the intertextuality theory of Ricoeur.

    In Ricoeur’s intertextuality theory, the relationship between narratives is dialectical and the narratives would interfere each other. Thus, in preaching the relationship between the biblical stories and our stories are first dialectical, and then by the effect of intertextuality, the relationship goes from dialectical to “appropriation,” so that our stories merged into biblical stories, for by the effect of intertextuality we are leaving structural explication but not yet at the point of appropriation. By the effect of intertextuality, the interpreter goes back and forth between the two poles of structural explication and understanding, so that by the effect of intertextuality the preacher is able to go back and forth between the two stories. Here I extended Gross’s swing concept: it is not to swing between guess and validation but between the world of the Bible and the world of ours, and through isotopes and structural similarities, the preacher is able to swing between the two worlds. Thus, based on the intertextuality theory of Ricoeur, homiletics is able to give a more consistent discourse on how we can see the relationship between the two worlds and a way to deal with the gap between the two worlds. And, based on Ricoeur’s intertextuality theory, I proposed a way of preaching, a way of story-telling preaching.
    Appears in Collections:[14.研究部-神學碩士(Th.M.)] 學位論文

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