Introduction. Iconographic Exegesis: Method and Practice

Hulster, Izaak J. de; Strawn, Brent A.; Bonfiglio, Ryan P.

doi:10.13109/9783666534607.19

Cited by 3 publications

(8 citation statements)

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“…The second is the use of IE beyond the original circles (e.g., Doak 2019: 97-98;Prokop 2020: 4-5), which can be seen as the first step towards a yet unfulfilled phase of "institutionalization and routine" (Becher and Trowler 2001: 94), a process begun by the Fribourg scholars, who created two publishing series in Fribourg (OBO, OBO.SA) and the infrastructure of image anthologies (e.g., CSAP, CSAJ, IPIAO). This was also achieved recently with the production of instructional material (Hartenstein 2005;Berlejung 2012;Hulster, Strawn, and Bonfiglio 2015b), and the creation of a more stable designation outside the German-speaking world: Iconographic Exegesis (Hulster 2008;. The following sections describe three strands in this phase and outline the key works that belong to it.…”

Section: The Households: Iconographical Exegetical Culturesmentioning

confidence: 95%

“…The first metaphor, applied in the description of predecessors, the work of Keel and his network (the "Fribourg Circle") is genealogical and portrays knowledge as heritage. That is fitting since Keel can be considered a kind of "founding father" to the field, meaning that subsequent scholars built on (e.g., Hulster, Strawn, and Bonfiglio 2015b) or reacted against him (e.g., Frevel 1989: 73-83;Beach 1991: 36-39, 70-73). The second metaphor, which describes the expansion beyond Switzerland and the independent development in other regions, is the metaphor of households (sociology of knowledge would use the term "tribes," see Becher and Trowler 2001;Maffesoli 2016).…”

Section: Preliminary Remarksmentioning

confidence: 99%

“…The first obstacle is how to characterize the perspective. IE was defined as “an interpretive approach that explains aspects of the Hebrew Bible with the help of ancient Near Eastern visual remains” ( Hulster, Strawn, and Bonfiglio 2015a : 20). However, the last two decades saw other ways of portraying the same group of works; for example, as a perspective ( Cornelius 2016 : 784), methodology ( Töyräänvuori 2020 : 51; see Hulster 2011 ), discipline ( Klingbeil 1999 : 8), and “partial philosophical turn” ( Bonfiglio 2016 : 1–5).…”

Section: Preliminary Remarksmentioning

confidence: 99%

“…1997d ; Spa. Keel 2007a ]), the intellectual foundation of IE ( Pury 1978 : 161–164; Uehlinger 2000 ; Hulster, Strawn, and Bonfiglio 2015a : 20). Keel’s assumption that images revealed summaries of concepts or mental images was inspired by the art-historians Schäfer and Frankfort ( Keel 1997d : 7, 12), who created “grammars” for the interpretation of pre-Greek art (see Brunner-Traut 2002 : 421).…”

Section: The Phases Of the History Of Iementioning

confidence: 99%

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The Genesis of Iconographic Exegesis

Cardoso

2023

Currents in Biblical Research

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The article presents the genealogy and maps Iconographic Exegesis or Biblische Ikonographie. From social-material lenses, it addresses the foundation and development of the perspective, often construed as the explanation of the Bible with contemporary pictorial material. Starting with Othmar Keel and the Fribourg Circle's works and reaching scholars from other academic environments, such as South Africa, Germany, the United States, and Brazil, the paper describes the transformation of the perspective from research interest to research circle and its formalization as a subspecialization within Biblical Studies. The outlook highlights commonalities and particularities of the perspective and its enabling factors and comments on its characterization and definition.

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Section: The Households: Iconographical Exegetical Culturesmentioning

confidence: 95%

Section: Preliminary Remarksmentioning

confidence: 99%

Section: Preliminary Remarksmentioning

confidence: 99%

Section: The Phases Of the History Of Iementioning

confidence: 99%

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The Genesis of Iconographic Exegesis

Cardoso

2023

Currents in Biblical Research

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“…2.2–4(5) raises questions concerning dependence, but the probable explanation is that each is dependent on “something prior to both that gives rise to both. In this case, that something would seem to be Persian imperial propaganda as manifested in both art- and text-forms” (Hulster and Strawn, 2015:212). 25 In any case, the imagery of Isa.…”

Section: Ideological Reframing Amid Empirementioning

confidence: 99%

“Restructuring the Symbolic Universe”: Resilience through Literary and Ideological Reframing in Isaiah 2.2–4(5)

Nessler

2023

Journal for the Study of the Old Testament

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This paper elucidates the ways in which the composition and redaction of Isa. 2.2–4(5) function to both exhibit and impart resilience to hearers/readers based on the congruity between Nissinen’s appraisal of scribal activity as “restructuring the symbolic universe” and the process of cognitive behavioral therapy. To begin, I discuss the redactional placement of Isa. 2.2–4(5), delineating its role in reframing earlier judgment texts, along with its overall purpose through comparison with Mic. 1.1–5. Next, I demonstrate how the imagery of Isa. 2.2–4(5) co-opts and reframes the political ecosystem actively perpetuated by the Achaemenid Empire. Finally, through the work of Clemens Sedmak and Robert J. Schreiter, I (1) define resilience as “a capacity to resist” and (2) display the ways in which both the literary and ideological reframing of Isa. 2.2–4(5) likely signified and produced resilience in a manner akin to cognitive reframing for the postexilic community of Yehud.

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A delimitação de imagens na exegese bíblica

Klein Cardoso

2024

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O artigo apresenta um panorama inédito dos mecanismos e quadros conceituais envolvidos na seleção de imagens e textos para comparações interartísticas com a Bíblia, i.e., para abordagens cujo objetivo principal é a explicação de aspectos da Bíblia e seu contexto a partir da comparação sistemática entre códigos verbais (“textos”) e não-verbais (“imagens”). Refletindo sobre estudos de caso e em diálogo com diferentes perspectivas metodológicas da história da pesquisa, o artigo propõe a distinção entre a dimensão teórica (passiva, dos pressupostos) e metodológica (ativa, ou da prática) da “delimitação de imagens”. Enquanto o pano de fundo conceitual e a similaridade/dissimilaridade do que será comparado são definidos pelos pressupostos e princípios de pessoas pesquisadoras, os problemas e questões de pesquisa são centrais na decisão por um método para seleção de comparanda (o que está para ser comparado) e a seleção de fato de comparata (o que foi comparado). Como dispositivo heurístico, a distinção dessas dimensões leva à duas hipóteses: (1) fatores epistemológicos, biográficos, institucionais e outros desempenham um papel fundamental na seleção de material mesmo quando não são explicitamente declarados ou refletidos; (2) desequilíbrios entre pressuposições e ações restringem um número significativo de comparações a “comparações de códigos”, i.e., a justaposições que não se engajam totalmente com os artefatos enquanto artefatos e tampouco com seus contextos, sejam tais contextos arqueológicos ou comunicativos. Ademais, a apresentação das diferentes estratégias de emparelhamento de evidências visuais e textos bíblicos e de suas diversas pressuposições pode ser vista como introdução metodológica à exegese interartística.

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Introduction. Iconographic Exegesis: Method and Practice

Cited by 3 publications

References 1 publication

The Genesis of Iconographic Exegesis

The Genesis of Iconographic Exegesis

“Restructuring the Symbolic Universe”: Resilience through Literary and Ideological Reframing in Isaiah 2.2–4(5)

A delimitação de imagens na exegese bíblica

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