By Kevin J. Vanhoozer
For the pastor or critical layperson, the world of biblical interpretation could be a complicated maze of personalities, groups, tools, and theories. This maze can usually bring about obscuring the most objective of reading Scripture: listening to and realizing God larger. The Dictionary for Theological Interpretation of the Bible is a groundbreaking reference software that introduces readers to key names, theories, and ideas within the box of biblical interpretation. It discusses those methods and evaluates their helpfulness in permitting Christians to listen to what God is asserting to the church via Scripture. The members come from a number of backgrounds, and the dictionary covers a wide diversity of subject matters with either readability and intensity.
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Extra info for Dictionary for Theological Interpretation of the Bible
Sample text
In choosing the various contributors, the editors were careful to invite representatives of different theological backgrounds, denominations, and interpretative approaches. Nevertheless, it is possible to discern at least three distinct emphases, more complementary than contradictory, that help us begin to distinguish types of theological interpretation. Some interpreters have an interest in divine authorship, in the God-world relation “behind” the text as it were. This first type recognizes that our doctrine of God affects the way we interpret the Scriptures, while simultaneously acknowledging that our interpretation of Scripture affects our doctrine of God.
Heinemann, 1969; idem. New Testament Eschatology in an African Background. Oxford University Press, 1971; Mosala, I. Biblical Hermeneutics and Black Theology in South Africa. , J. L. Cox, and F. J. Verstraelen, eds. “Rewriting” the Bible: The Real Issues. Mambo, 1993; Okure, T. ” NTS 46 (2000): 445–63; idem. The Johannine Approach to Mission. Mohr/Siebeck, 1988; Smit, D. ” Scriptura 33 (1990): 29–43; Tutu, D. ” JTSA 1 (1972): 16–22; West, G. The Academy of the Poor. Sheffield Academic Press, 1999; idem.
To take a notoriously difficult example, when missionaries came to Africa, some condemned polygamy as un-Christian and unbiblical. When the Bible was translated into African languages, it did not escape notice that many of the great heroes of the faith had more than one wife. Examples of this kind can be multiplied. One of the first attempts to deal with the “missionary” context was Mbiti’s Cambridge doctoral thesis published as New Testament Eschatology in an (p 33)African Background. The original title “Christian Eschatology in Relation to Evangelisation of Tribal Africa” reveals how crucial the mission context is for African interpretation (cf.