Exegesis

Accordingly Athanasius complains loudly of their exegesis (Ep. Æg. 3–4, cf. Orat. i. 8, 52), and insists (id. i. 54, cf. already de Decr. 14) on the primary necessity of always conscientiously studying the circumstances of time and place, the person addressed, the subject matter, and purpose of the writer, in order not to miss the true sense.

As with Deism and Materialism, the German Rationalism invaded the department of Biblical exegesis.

Historical scholarship bears exclusively on interpretive reading; when it is properly subordinated as a means, its end is exegesis; all of its techniques are of service to the grammatical art. But exegesis is not the end; nor is grammar the highest art. Exegesis is for the sake of a fair critical judgment, grammar for the sake of logic and rhetoric.

It is a fitting device for an artist who has long seen herself as the creator of a parallel world: one where fans can go “down a rabbit hole,” as she has put it, hunting for clues to the star’s next move and subjecting her every word to endless exegesis.