By Ben C. Ollenburger
During this commonly revised and up to date variation of The Flowering of outdated testomony Theology, Professor Ollenburger offers aid for starting theological scholars, who're usually crushed through the proliferation of volumes facing outdated testomony theology, to assert not anything of the range of methods utilized in those works. This textbook has been re-issued with a brand new name, outdated testomony Theology: Flowering and destiny, and is now divided into 5 handy sections--Part 1: The history, half 2: outdated testomony Theology's Renaissance: Walther Eichrodt via Gerhard von Rad, half three: enlargement and diversity: among Gerhard von Rad and Brevard Childs, half four: From Brevard Childs to a brand new Pluralism, and half five: Contexts, views, and Proposals.
Selected essays comprise key theological statements of Otto Eissfeldt, Walther Eichrodt, Theodorus C. Vriezen, George E. Wright, Gerhard von Rad, Walther Zimmerli, John L. McKenzie, Ronald E. Clements, Walter C. Kaiser Jr., Samuel L. Terrien, Claus Westermann, Brevard S. Childs, Rolf Knierim, Horst D. Preuss, Walter Brueggemann, Paul R. apartment, Bernhard W. Anderson, Erhard S. Gerstenberger, Hartmut Gese, Phyllis Trible, Jon D. Levenson, John H. Sailhamer, Gunther H. Wittenberg, James Barr, R. W. L. Moberly, and Mark G. Brett.
An appendix includes Johann P. Gabler's 1787 seminal essay on biblical theology. an in depth bibliography and indexes of experts and Scripture references finish the quantity.
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According to Eichrodt, this very continuity gave Judaism, severed from Christianity, the appearance of a torso (1962: 1; cf. 1961: 26). This judgment illustrates the degree to which the New Testament informed Eichrodt’s perception of the Old. The New Testament and Christian theology definitively and expressly informed T. C. Vriezen’s Outline of Old Testament Theology, published first in Dutch (1949). “Old Testament theology,” Vriezen wrote in his lengthy introduction, “gives an insight into the Old Testament message and a judgement of this message from the point of view of the Christian faith”; in this case, and thus “as a part of Christian theology,” Old Testament theology has the New Testament as its starting point (1970: 149, 99).
But for someone who is internally convinced of the reality of revelation, it is certainly essential whether historical matters of fact attested in the records of revelation stand in a demonstrable outer and inner connection to the center of revelation, for only if they do can one appropriate their intellectual content. Admittedly, one could here raise the objection that, with everything that has been said, the specific character of theological knowledge has not yet been taken into account, to the extent that in its case it is, supposedly, not a matter of the usual kind of intuitive knowledge that is also indispensable to other disciplines.
6. Eichrodt refers “above all” to Joachim Wach, Religionswissenschaft: Prolegomena zu ihrer wissenschaftstheoretischen Grundlagen (Veröffentlichen des Forschungsinstitut an der Universität Leipzig 10; Leipzig: Hinrichs, 1924). He also mentions works by Spranger, Litt, and Bächtold. See Eduard Spranger, Der Sinn der Voraussetzungslosigkeit in den Geisteswissenchaften (Darmstadt: Wissenschaftliche Buchgesellschaft, 1963); Theodor Litt, Die Wiederweckung des geschichtlichen Bewusstseins (Heidelberg: Quelle & Meyer, 1956).