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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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Erasmus used the humanistic rhetoric to interpret the Scriptures. He was influenced by Lorenzo Valla who valued the rhetoric above the dialectic. He wrote the Annotation on Romans using the rhetoric skill. He changed the some words of Romans's text and he was considering the literary contexts when he interpreted some passages. But he interpreted the justification and predestination along the line the traditional Catholic theology.
While Melanchton was studying at Heidelberg and Tubingen, he sought to connect the dialectic and rhetoric through the influence of Agricola's De inventione dialectica and interpretation of Aristotle's whole works in the view of rhetoric. Accordingly, he developed the dialectical rhetoric which was different from Erasmus' humanism. He wanted to give the unified and coherent truth through the invention and disposition which were the most important arts of the dialectical rhetoric. This dialectical rhetoric's aim is to recognize the loci logically with the dialectic and provoke the action's change via emotion with rhetoric.
When he annotates the Romans with the dialectical rhetoric, he wants to interpret it with the important loci communes such as justification by faith, gospel, the relation of law and gospel. Interpreting the Romans with the significant loci communes, he skipped the unrelated verses. On the contrary, when he annotated the verse related with the contemporary problems, he discussed the individual locus very long. These discussions were not in the harmony with the rest of the annotations.
Melanchton's biblical hermeneutics's method to unify the dialectic and rhetoric helped the presentation of the coherent biblical truth and the change of action through the emotion. His biblical hermeneutics to unite the knowledge and passion can be called the rhetorical biblical hermeneutics or the educational biblical hermeneutics.
While Melanchton was studying at Heidelberg and Tubingen, he sought to connect the dialectic and rhetoric through the influence of Agricola's De inventione dialectica and interpretation of Aristotle's whole works in the view of rhetoric. Accordingly, he developed the dialectical rhetoric which was different from Erasmus' humanism. He wanted to give the unified and coherent truth through the invention and disposition which were the most important arts of the dialectical rhetoric. This dialectical rhetoric's aim is to recognize the loci logically with the dialectic and provoke the action's change via emotion with rhetoric.
When he annotates the Romans with the dialectical rhetoric, he wants to interpret it with the important loci communes such as justification by faith, gospel, the relation of law and gospel. Interpreting the Romans with the significant loci communes, he skipped the unrelated verses. On the contrary, when he annotated the verse related with the contemporary problems, he discussed the individual locus very long. These discussions were not in the harmony with the rest of the annotations.
Melanchton's biblical hermeneutics's method to unify the dialectic and rhetoric helped the presentation of the coherent biblical truth and the change of action through the emotion. His biblical hermeneutics to unite the knowledge and passion can be called the rhetorical biblical hermeneutics or the educational biblical hermeneutics.
목차
들어가는 말
Ⅰ. 에라스무스의 수사학과 로마서 주석
Ⅱ. 멜랑히톤의 튀빙겐 시절의 사상의 발전 - 수사학과 변증학의 종합
Ⅲ. 베텐베르크 대학에서의 수사학 저술들과 수사학적 성경해석
Ⅳ. 로마서의 수사학적 해석
나가는 말
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