Interpreting Pedagogical Acts: Acts 8.26-40 and Narrative Reflexivity as Pedagogy*
This article foregrounds a fact so basic that it often goes unnoticed: stories frequently depict the acts of reading and/or interpreting stories; many narratives are themselves concerned with proper modes of narrative interpretation. I contend that such scenes work rhetorically to inculcate particul...
| Auteur principal: | |
|---|---|
| Type de support: | Électronique Article |
| Langue: | Anglais |
| Vérifier la disponibilité: | HBZ Gateway |
| Journals Online & Print: | En cours de chargement...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Publié: |
Cambridge Univ. Press
[2017]
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| Dans: |
New Testament studies
Année: 2017, Volume: 63, Numéro: 3, Pages: 411-427 |
| Sujets / Chaînes de mots-clés standardisés: | B
Die Taufe des Äthiopiers
/ Technique narrative
/ Interprétation
/ Réflexivité
|
| RelBib Classification: | CD Christianisme et culture HC Nouveau Testament VB Herméneutique; philosophie |
| Sujets non-standardisés: | B
ancient pedagogy
B Reflexivity B Interprétation B rhetorical narratology B Ethiopian eunuch B Acts of the Apostles |
| Accès en ligne: |
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| 245 | 1 | 0 | |a Interpreting Pedagogical Acts |b Acts 8.26-40 and Narrative Reflexivity as Pedagogy* |c Michal Beth Dinkler |
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| 520 | |a This article foregrounds a fact so basic that it often goes unnoticed: stories frequently depict the acts of reading and/or interpreting stories; many narratives are themselves concerned with proper modes of narrative interpretation. I contend that such scenes work rhetorically to inculcate particular kinds of hermeneutical skills in their audiences, and thus can be read as pedagogical scenarios vis-à-vis implied readers. I begin the article by introducing the contemporary notion of narrative reflexivity and situating that concept within the broader literary sub-field of rhetorical narratology. Then, I turn to Acts 8.26-40 as a brief case study in order to demonstrate how narrative reflexivity can help us to think in fresh ways about the pedagogical force of ancient narratives. Specifically, I argue that this story in Acts reflexively commends the following hermeneutical principle for its readers: because reading is not synonymous with understanding, one ought to have an authoritative interpretive guide, and embrace a hermeneutic of hospitality towards the received narrative. Finally, I highlight several examples from ancient literature that demonstrate why my proposed reading coheres with ancient views about pedagogy and textual interpretation more broadly. | ||
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