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This paper describes and explains the transformations in Biblical interpretation since the mid-20th century by means of the Habermasian category of the Post-secular. After proposing a possible definition of post-secular readings as distinct from both the religious and the secular ones, the article substantiates the claim that a Postsecular hermeneutics avant la lettre preceded not only Habermas's elaboration of that concept but also the reawakening of religious phenomena in current multicultural societies in a global context. In order to spell out these early instances of a Postsecular spirit, the Biblical studies by three relevant contemporary authors have been selected: scholar Luis Alonso Schökel; literary critic and theorist Harold Bloom, and philosopher Paul Ricoeur. The results of my analysis hint to the conclusion that some practitioners of this Post-secular hermeneutics were aware of being at the start of something new. In Paul Ricoeur's case, this leads to the development of a new concept, post-criticism, synonymous and forerunner to the current Habermasian concept. [ABSTRACT FROM AUTHOR]

This paper presents the method of intertextuality conceived not in a general manner, but in its application to the biblical texts. After the concept of intertextuality is defined, the way of utilizing it in the biblical studies is explained, and its main types are pointed out (citations, echoes, allusions), the paper takes the so-called formula of grace that appears in Ex 34:6-7 as an example to which the method of intertextuality has been fruitfully applied, due to its recurrent presence through the entire Old Testament. [ABSTRACT FROM AUTHOR]

The words of Jesus in dialogue with Nicodemus: «No one has ascended to heaven but he who descended from heaven, the Son of Man» (Jn 3:13) seem to contradict the Jewish tradition that assumes the ascent to heaven of patriarchs or prophets like Enoch, Elijah, etc. This is suggested by the phrase «no one». This paper aims to better understand this statement. First, the context of 3:13 in the structure of the Gospel of John is determined, and the parallel use of verbs and most relevant expressions of this verse in the fourth gospel are analyzed. Then the accounts of ascents to heaven in Jewish apocalyptic literature and the figure of the Son of Man are presented. Next, the features of the Johannine Son of Man and possible relations with the apocalyptic Son of Man and celestial travelers are proposed. Finally, it is discussed how this text has been received by the Fathers and ecclesiastical authors of the 2nd and 3rd centuries. The work as a whole shows the continuity of the Gospel with the previous literary tradition, while highlighting the novelty of the figure of Jesus and the authority of his message of salvation. [ABSTRACT FROM AUTHOR]

In this paper we will try to show the meaning of the expression, "hermeneutics in St. Bonaventure" . The goal is not to make a hermeneutic reading of Bonaventurian thought but rather to inquire from the standpoint of intellectual history whether Bonaventure can be said to have developed a "hermeneutic theology" or, better yet, a "theological hermeneutic". To answer this question, we present a reading of Breviloquium's Prologue. Certainly it is the most important text to show us how Bonaventure used a hermeneutic approach to present theological science as method of understanding based in Holy Scripture. [ABSTRACT FROM AUTHOR]

This paper reflects on some aspects concerning on the combat between translators and interpreters of Holy Scripture when they must translate and decode its right sense. The first part, in a descriptive way, consists of the necessary presentation of the Septuagint production context and the values it had for both Jews and Christian authors. The second one focuses on Ambrose of Milan's position about the disposition and fervour that the holy text apprehension requires in a Christian view. [ABSTRACT FROM AUTHOR]