By Maurice Casey
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MEB] Cf. Wolfgang Iser, The Act of Reading: A Theory of Aesthetic Response (Baltimore: Johns Hopkins University Press, 1978), 54: “If it [fiction] is not reality, this is not because it lacks the attributes of reality, but because it tells us something about reality, and the conveyer cannot be identical to what is conveyed. Furthermore, once the time-honored convention has been replaced by the concept of communication, attention must be paid to the hitherto neglected recipient of the message. Now if the reader and the literary text are partners in a process of communication, and if what is communicated is to be of any value, our prime concern will no longer be the meaning of the text (the hobbyhorse ridden by the critics of yore) but its effect.
It constantly refers to a historical event, and at its core lies the interpretation of something that actually happened (1Â€Cor. Â€. and buried”). 3). 5 Cf. â•¯Both Hans Conzelmann and Georg Strecker regarded themselves as especially committed to the Bultmannian approach. Cf. Hans Conzelmann, An Outline of the Theology of the New Testament (trans. John Bowden; New York: Harper & Row, 1969), xiii–xviii, 1–8; and Georg Strecker, Theology of the New Testament (trans. M. Eugene Boring; New York: de Gruyter, 2000), 1–8.
John Bowden; New York: Harper & Row, 1969), xiii–xviii, 1–8; and Georg Strecker, Theology of the New Testament (trans. M. Eugene Boring; New York: de Gruyter, 2000), 1–8. â•¯Cf. Â€. ” In fact, Bultmann thereby advocates a substitution theory: cf. Rudolf Bultmann, “The Primitive Christian Kerygma and the Historical Jesus,” in The Historical Jesus and the Kerygmatic Christ: Essays on the New Quest of the Historical Jesus (ed. and trans. Carl E. Braaten and Roy A. 6 The mere “That” of a person’s appearance in history is so unclear that it can neither be communicated nor received; it cannot be narrated, at the most, can only be stated.
An aramaic approach by Maurice Casey