By Andreij Kodjak
Sinceits founding via Jacques Waardenburg in 1971, Religion and Reason has been a number one discussion board for contributions on theories, theoretical concerns and agendas concerning the phenomenon and the learn of faith. issues contain (among others) classification formation, comparability, ethnophilosophy, hermeneutics, technique, fable, phenomenology, philosophy of technological know-how, medical atheism, structuralism, and theories of faith. every now and then the sequence publishes volumes that map the cutting-edge and the historical past of the self-discipline.
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Additional info for A Structural Analysis of the Sermon on the Mount
S mentioned above, according to the fifth and sixth interpretations, the Q Source and the didactic document, the Sermon on the Mount is denied its historical reality, and Matthew's recording is regarded as the Evangelist's compilation. In order to escape those anxieties and fears that apparently have generared modern interpretations of the Sermon on the Mount, I have made a conscious effort to approach the text as an unauthoritative communication. A disengagement from the culture and ideology of our own society is, of course, only partially attainable.
The disciples with the crowd at the foot of the mountain could not have rejected any part of the communication, for the disciples continued to follow Christ, and the crowds, according to the Evangelist, were deeply impressed by Christ's message. Thus, unless we assume that the entire scene of Christ's sermon is the Evangelist's fabrication, we can ascertain that the modern interpretations of the Sermon on the Mount deny or change the factors of communication underlying the real sermon, disrupting the very communicative act of the Sermon on the Mount.
Thus, those who advance modern interpretations of the Sermon on the Mount and approach it with the desire for security do not share with the addresser the same code, and, therefore, cannot perceive this communication. Their demand for security imposes on them another, erroneous code of perception and subverts their scholarly effort. In the attempt to proteer the practical safety of Christian individuals and institutions against the enormous threat of the Sermon on the Mount, simple adjustments of individual maxims did not suffice.
A Structural Analysis of the Sermon on the Mount by Andreij Kodjak