By Ben C. Ollenburger
During this widely revised and up-to-date variation of The Flowering of previous testomony Theology, Professor Ollenburger presents support for starting theological scholars, who're often crushed by means of the proliferation of volumes facing outdated testomony theology, to claim not anything of the range of ways utilized in those works. This textbook has been re-issued with a brand new identify, outdated testomony Theology: Flowering and destiny, and is now divided into 5 handy sections--Part 1: The history, half 2: previous testomony Theology's Renaissance: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. residence, 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 comprises Johann P. Gabler's 1787 seminal essay on biblical theology. an in depth bibliography and indexes of experts and Scripture references finish the amount.
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Additional resources for Old Testament Theology: Flowering and Future
This explicit inclusion of the systematic task within the sphere of historical research has as it consequence, of course, that there appears more sharply an epistemological problem of historical scholarship normally overlooked in such a restriction to genetic analysis: the subjective moment included within historical research. With respect to its extent and its signiﬁcance there are, for the most part, only very imprecise notions. On few points is one more painfully aware of the lack of rigorous reﬂection, because the most precise grasp of the subjective moment bound up with it is indispensable for the correct determination of historical method and its general scientiﬁc character.
For Eichrodt, this required avoiding the “bloodless abstractions” of static doctrinal categories, while at the same time breaking the “tyranny of historicism” that reduced Old Testament theology to the history of Israel’s religion (1961: 12, 31). It also meant, then, departing from a form of presentation that separated historical or chronological rehearsals from a systematic or conceptual treatment—G. L. Bauer, author of the ﬁrst Old Testament theology, had also been the ﬁrst to adopt this twofold form (1796; 1801), which had frequently been repeated.
Knowledge is aware that despite all its efforts it cannot get beyond the world limited to space and time, while faith knows that it has been laid hold of by the eternal. Knowledge strives for certain, clear evidence that will convince others even against their will, while faith always remains a completely personal venture to be undertaken anew by each individual, which is at its greatest when it signiﬁes a not-seeing but yet believing. With this twofold intellectual function we approach Old Testament religion.