By Marion Grau
Hermeneutics will be acknowledged to be operative whilst anything isn't really instantly intelligible. The divine, studies of God and the sacred, are after all a infamous hermeneutical challenge. the right way to render, translate, interpret the unintelligible, the infinitely untranslatable with out certainly admitting to its impossibility? This e-book argues that interpretive service provider has elements which are represented via the figures of Hermes, trickster, and idiot. those figures exhibit, practice, and problem the established order of a society and its buildings of strength, wisdom and trust. As hermeneutical acts are notoriously multivalent, engagement with those figures might help reframe hermeneutical paintings as a colourful reminder of the play among humility and braveness in reinterpreting the divine via mythos and emblems anew every day. those figures might help to reconstruct theology as mytho-logy in instructing us better recognize for the dynamics of mythological narrativity and its logical exfoliation.
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Extra info for Refiguring Theological Hermeneutics: Hermes, Trickster, Fool
Example text
And that is, mostly, what I have attempted to do here. INTERPRETING BODIES: THEOLOGICAL HERMENEUTICS AND EMBODIMENT Embodiment and its location and place play a crucial role in our connecting and our interpreting. Gaps in embodiment, space, and time generate gaps in meaning and communication. The possibility in some cultural settings of instantaneous internet communication across space and time zones adds powerful modifications that shift the ways in which our bodies process and sense closeness and connection.
Only rarely do we have a record of such persons as La Malinche, who figures powerfully in the interaction between cultures. Hernan Cortés called her “the tongue,”2 as she mediated and translated between different identities, cultures, and desires. Missionaries and friars were some of the first Western anthropologists in colonial settings. They observed, translated, wrote down. Some commentators like Fernando de Alva linked her baptism into Christianity to the Holy Spirit’s gift of tongues,3 though of course the knowledge of the various indigenous languages long precedes her Christian baptism, and it was merely her swift learning of Spanish from Cortés’s interlocutor, Aguilar, that could seem unusual.
Chapter 7 proceeds with an exploration of the interactive duality mythos and logos, which I hope to show is rather more a process of nonduality than a hierarchical dualism. Recent work has challenged the overdetermination of these concepts and suggests their fluidity, vibrancy, and malleability. A reintegration of these modes of discourse, I suggest, may contribute a key building block toward constructing an intercultural hermeneutics, as well as to a rejuvenation of the appreciation of biblical narrativity.