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The thought of Paul Ricoeur continues its profound effect on theology, religious studies, and biblical interpretation. Introduced by Mark Wallace, the twenty-one papers collected in this volume-some familiar, many translated here for the first time-constitute the most comprehensive anthology of Ricoeur's writings in religion since 1970. The writings are thematically divided into five parts: the study of religion philosophers of religion the Bible and genre theological overtures practical theology Ricoeur's hermeneutical orientation and his deep sensitivity to the mystery and power of religious language offer fresh insight into the transformative potential of sacred literature, including the Bible.
- Sales Rank: #158345 in Books
- Published on: 1995-07-01
- Original language: French
- Number of items: 1
- Dimensions: 9.02" h x .73" w x 5.98" l, 1.23 pounds
- Binding: Paperback
- 352 pages
Language Notes
Text: English (translation)
Original Language: French
Most helpful customer reviews
10 of 10 people found the following review helpful.
Comprehensive Contemporary Theology
By Solon Phillips
Ricoeur's work in the areas of hermeneutics and theology has been invaluable, and the essays contained in this book are particularly poignant and accessible. His work on Memory and Suffering alone make the book an excellent purchase, and every essay attests to the irreducible nature of God, Scripture, and Theology in a way few authors have done. An excellent work.
2 of 2 people found the following review helpful.
Narratival Hermeneutics
By Jacob
I am not going to do a chapter by chapter analysis of Figuring the Sacred. Not every chapter was equally good. Some of his musings on Heidegger and Kant were interesting but not germane to narrative theology.
"Philosophy and Religious Language"
"Understanding a text is always something more than the summation of partial meanings; the text as a whole has to be considered as a hierarchy of topics" (Ricoeur 38). This makes me think of chiasms. The structure of a chiasm reinforces meaning. Meaning unfolds from narrative.
"Not just any theology whatsoever can be tied to narrative form, but only a theology that proclaims Yahweh to be the grand actor of a history of deliverance. Without a doubt it is this point that forms the greatest contrast between the God of Israel and the God of Greek Philosophy" (40).
Manifestation and Proclamation
This is the most important essay in the book and the one that causes much offense. Ricoeur opposes a philosophy of manifestation (ontotheology) with a philosophy of proclamation (Yahweh speaks).
Manifestation
The "numinous" element of the sacred has nothing to do with language (49). Another key element is theophany--not moments in the biblical narrative, but anything by which the sacred shows itself (icons, relics, holy places). This means that reality is something other than itself while remaining itself.
There is a correspondence between macrocosm and microcosm (54). This brings to mind the Luciferian "as above, so below" dictum.
Proclamation
There is a rupture--violent in the case of the prophets' war against Baalism--between manifestation and proclamation. The word outweighs the numinous (56). Israel's whole theology--and identity--was formed around discourses.
Per idols and icons: "We may say that within the Hebraic domain they (hierophanies) withdraw to the extent that instruction through Torah overcomes any manifestation through an image. A Theology of the Name is opposed to any hierophany of an idol...Hearing the word has taken the place of vision of signs" (56). God's pesel is the Ten Words. It is the only pesel he commanded.
Communal Readings
In "The 'Sacred' Text and the Community" Ricoeur gives a neat deconstruction of the concept "sacred," especially when applied with a book.
For us, manifestation is not be necessity linked to language. The word 'sacred' belongs to the side of manifestation, not to the side of proclamation, because many things may be sacred without being a text (71)
Ricoeur the Hermeneut
His reading of Genesis 1:1-2:4a is interesting, but more for the method than the conclusions. His essay on the Imagination is quite valuable in showing what "goes on" in a narrative. Many narratives in the Bible, particularly Jesus's parables, employ intertextuality which always forces an expansion of meaning from the text. In other words, it is "an object with surplus value" (152). Assuming that the Holy Spirit didn't write chaotically and randomly, isolated texts are now seen in a pattern and signify something else, something more (161).
Ricoeur then moves to a section on biblical time, which is useful for meditation. He summarizes von Rad, Cullman, and others. I won't belabor the point.
His essay "Interpretive Narrative" offers his famous distinction between "idem" identity (the god of sameness, the god of Greek metaphysics) and ipse identity (the God who is constant to the Covenant). He expands this motif in "Naming God." God's identity is seen in his historic acts.
Conclusion
While magnificent, it is in many ways a difficult read. He assumes a familiarity with Continental Philosophy (itself a daunting task) and even then some essays don't seem to have a point. But when he unloads on narrative he truly delivers.
0 of 0 people found the following review helpful.
A philosophical reflection on religious understanding
By G. Fisher
This book is not an easy read. I found it tough sledding in some places. But it's well worth the effort for those who are willing to stick with it. Written by one of the leading philosophers of the 20th century, it uses both analytic and continental philosophy to plumb the depths of religious thought in an attempt to cast light on the connections between religious texts (the word) and spiritual experience (the sacred). At his best, Ricoeur is brilliant in ways that invite us to go deeper into our traditions and to connect our traditions with our personal experience.
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