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Language, Interpretation and Worship—II

Published online by Cambridge University Press:  08 January 2010

Peter Lamarque
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Extract

Martin Warner's subtle and far-reaching synthesis of philosophical theology and philosophy of language belongs in a cluster of papers he has written on related topics (Warner 1985, 1990a, Introduction to 1990b) so it would be helpful to begin by setting out this wider context. His concerns overall cover three interlocking subjects: biblical interpretation, biblical translation, and reform of the liturgy. All pose a central conundrum, which in its briefest formulation is just this: what kind of meaning is involved in each case? Warner's particular focus is on the role of distinctions like content and style, truth and connotation, literal and figurative, ultimately semantics and pragmatics.

Type
Papers
Information
Royal Institute of Philosophy Supplements , Volume 31 , March 1992 , pp. 109 - 122
Copyright
Copyright © The Royal Institute of Philosophy and the contributors 1992

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References

1 We might note also the way that dominant Christian metaphors are embedded in the norms and experiences of the community. Soskice makes this point: ‘to explain what it means to Christians to say that God is a fountain of living water, or a vine-keeper, or a rock, or fortress, or king requires an account not merely of fountains, rocks, vines, and kings but of a whole tradition of experiences and of the literary tradition which records and interprets them.’ (Soskice 1985: 158).