3) That for the Christian theologian the Christ event, more exactly the resurrection of Christ, opens up a whole new understanding of Sacred Scripture, of both New and Old Testament, and that therefore the NT is the hermeneutical key for the OT, and may transform its meaning in the process. 2) That the Bible as a whole is the document of revelation, not just parts of it, which means that more texts than those usually associated with a theological topic may be relevant and that those texts have to be considered in a dramatic fashion (3) and not just by adding one passage to the other. Three methodological principles guide Schwager's approach: 1) That biblical texts should be interpreted not by standards imposed on them from the outside but by standards that can be developed from the biblical texts themselves, and that such a standard is mimetic theory, because Scripture is full of the description and/or uncovering of mimetic processes. I will not refer to Alison's work, however, because my task here is to present Schwager's view. Alison's "The Joy of Being Wrong" (2) will certainly recognize many similarities and some differences between the two theologians' approaches. I will aspire to outline the most important aspects of his biblical hermeneutics, as given there.
It bears the title: Original Sin and the Drama of Salvation, in the context of evolution, genetic engineering and apocalypticism (1).
Schwager has outlined his analysis of the problem in several articles, which he later published together in a book, so far only available in German. I will attempt to portray Raymund Schwager's biblical access to sin by sketching his approach to original sin, which is a theological question that has been very controversial in modern theology, but at the same time is very important for Christian systematic theology and also for a thinking inspired by R.
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