Abstract
Bible exegesis is dealing at times with the accusation of superficial implementation of methods from various fields of science and of disrespect for the theological character of the Bible in hermeneutical and methodological presuppositions. This accusation can be directed also towards the many uses of intertextuality in biblical scholarship. The article challenges this situation and proposes what has been called a ‘theological model of intertextual interpretation’ – an approach based on literary theory of the ‘interpretant’ as understood by Michaele Riffaterre – that tends to respect more fully the theological character of the biblical text. After a detailed description of the approach and its methodological elements, the second part of the article deals with an example of the application of thereof – an intertextual exegesis of Rom 2:7 and Wis 2:23; Wis 6:18.19.
Highlights
Since the 20th century, we might observe an inundation of various exegetical methods and approaches in biblical scholarship
This accusation can be directed towards the many uses of intertextuality in biblical scholarship. The article challenges this situation and proposes what has been called a ‘theological model of intertextual interpretation’ – an approach based on literary theory of the ‘interpretant’ as understood by Michaele Riffaterre – that tends to respect more fully the theological character of the biblical text
After a detailed description of the approach and its methodological elements, the second part of the article deals with an example of the application of thereof – an intertextual exegesis of Rom 2:7 and Wis 2:23; Wis 6:18.19
Summary
As an outline for my proposition of a theological model of intertextual interpretation I am using Michael Riffaterre’s idea of the ‘interpretant’.7 On the basis of the term ‘interpretant’ introduced by C.S. Riffaterre’s model, every reading that goes directly from the text to the intertext – from the Letter to the Romans to the Book of Wisdom – will allow a reader to perceive a number of similarities in a very limited way, namely it will consists only in observing the existence of an allusion, a quotation or a source This observation will always remain deficient, as long as it will be isolated from the interpretant – the key element allowing the understanding of the texts. Riffaterre’s functions of the interpretant, in the proposed theological model a reference to Christ-Word will allow the reader to explain agramacalities present in the text, to define the relationship between text and intertext, to define the way in which the text is written in the context of the intertext, as well as to conceptualise the rules for reading the text. Ing the results of the analysis to a priori defined conclusions – I am convinced of the possibility of objectification of carried out research
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