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211 pages

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Recent decades have witnessed a renaissance of theological interpretation. Craig Bartholomew, coauthor of the bestselling The Drama of Scripture, and Heath Thomas bring together a team of specialists to articulate a multifaceted vision for returning rigorous biblical interpretation to the context of the church. Developed by the internationally recognized Scripture and Hermeneutics Seminar, this book is designed to bring clarity and unity to the enterprise of theological interpretation. It positively integrates multiple approaches to interpreting the Bible, combining academic rigor with pastoral sensitivity for professors, students, and church leaders.

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Publié par	Baker Publishing Group
Date de parution	10 mai 2016
Nombre de lectures	0
EAN13	9781493403424
Langue	English
Poids de l'ouvrage	2 Mo

Informations légales : prix de location à la page 0,0864€. Cette information est donnée uniquement à titre indicatif conformément à la législation en vigueur.

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Cover
Title Page
Copyright Page
© 2016 by Craig G. Bartholomew and Heath A. Thomas
Published by Baker Academic
a division of Baker Publishing Group
P.O. Box 6287, Grand Rapids, MI 49516-6287
www.bakeracademic.com
Ebook edition created 2016
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews.
Library of Congress Cataloging-in-Publication Data is on file at the Library of Congress, Washington, DC.
ISBN 978-1-4934-0342-4
Unless otherwise indicated, Scripture quotations are from the New Revised Standard Version of the Bible, copyright © 1989, by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.
Scripture quotations labeled ESV are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. ESV Text Edition: 2011
Scripture quotations labeled KJV are from the King James Version of the Bible.
Scripture quotations labeled NABRE are from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, DC, and are used by permission of the copyright owner. All rights reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner.
Scripture quotations labeled NIV are from the Holy Bible, New International Version®. NIV®. Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com
Scripture quotations labeled RSV are from the Revised Standard Version of the Bible, copyright 1952 [2nd edition, 1971] by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.
Endorsements
More and more “young fogeys” like Oden are discovering the truth that is “ever ancient, ever new” (Augustine of Hippo). It is called the catholic feast, and it is a feast to which he invites us. It is a moveable feast, still developing under the guidance of the Spirit. Oden is like cinema’s “Auntie Mame,” who observed that life is a banquet and most poor slobs are starving to death. Origen, Irenaeus, Cyril of Alexandria, Thomas Aquinas, Teresa of Avila, Martin Luther, John Calvin, John Wesley—the names fall trippingly from Oden’s tongue like a gourmet surveying a most spectacular table. Here are arguments you can sink your teeth into, conceptual flights of intoxicating complexity, and truths to die for. Far from the table, over there, way over there, is American theological education, where prodigal academics feed starving students on the dry husks of their clever unbelief.
Richard John Neuhaus, “An Invitation to the Feast”
The waning of Christianity as practiced in the West is easy to explain. The Christian churches have comprehensively failed in their one central task—to retell their foundational story in a way that might speak to the times.
John Carroll, The Existential Jesus
The biblical texts must be preached—under all circumstances and at any cost. The people for whom we each have a responsibility need them for living (and for dying).
Gerhard von Rad, Biblical Interpretations in Preaching
Schweitzer said that Jesus comes to us as one unknown. Epistemologically, if I am right, this is the wrong way round. We come to him as ones unknown, crawling back from the far country, where we had wasted our substance on riotous but ruinous historicism. But the swinehusks—the “assured results of modern criticism”—reminded us of that knowledge which arrogance had all but obliterated, and we began the journey home. But when we approached, as we have tried to do in this book, we found him running to us as one well known, whom we had spurned in the name of scholarship or even of faith, but who was still patiently waiting to be sought and found once more. And the ring on our finger and the shoes on our feet assure us that, in celebrating his kingdom and feasting at his table, we shall discover again and again not only who he is but [also] who we ourselves are: as unknown and yet well known, as dying and behold we live.
N. T. Wright, Jesus and the Victory of God
Contents
Cover i
Title Page iii
Copyright Page iv
Endorsements v
Preface ix
Craig G. Bartholomew and Heath A. Thomas
A Manifesto for Theological Interpretation 1
1. The History and Reemergence of Theological Interpretation 27
Angus Paddison
2. Doctrine of Scripture and Theological Interpretation 48
Michael W. Goheen and Michael D. Williams
3. The Ecclesia as Primary Context for the Reception of the Bible 72
Robby Holt and Aubrey Spears
4. Theological Interpretation and Historical Criticism 94
Murray Rae
5. The Role of Hermeneutics and Philosophy in Theological Interpretation 110
William P. Olhausen
6. The Canon and Theological Interpretation 131
Stephen G. Dempster
7. Biblical Theology and Theological Interpretation 149
David J. H. Beldman and Jonathan Swales
8. Mission and Theological Interpretation 171
Michael W. Goheen and Christopher J. H. Wright
9. The Telos (Goal) of Theological Interpretation 197
Heath A. Thomas
10. A Framework for Theological Interpretation 218
Denis Farkasfalvy
11. Theological Commentary 237
Mark Gignilliat and Jonathan T. Pennington
12. Theological Interpretation for All of Life 257
Craig G. Bartholomew and Matthew Y. Emerson
List of Contributors 275
Scripture Index 279
Subject Index 285
Back Cover 293
Preface
Theological interpretation, which we define broadly as interpretation of the Bible for the church , is that most ancient of hermeneutics. Surprisingly and wonderfully, it is also that most recent approach to the Bible witnessed in the renaissance of theological interpretation today. In fact, it is not only that most ancient hermeneutic but also the dominant one during the last twenty centuries. It was only in the past 250 years, with the rise of historical criticism, that theological interpretation became increasingly marginalized. In reaction, we have witnessed a resurgence of theological readings of the Bible in the late twentieth century and on into today.
We welcome this renaissance as a gift, a springtime of biblical interpretation. But how are we to receive this gift, and how are we to contribute toward its maturing? The emergent theological interpretation is a “broad church,” which often raises as many questions as it does answers. Our Manifesto is an attempt to identify the key issues in theological interpretation and to propose fruitful ways forward. It is not the first word, nor is it the last word, but we hope it is a good and helpful word. It is written by a diverse group of biblical scholars, theologians, missiologists, and pastors from a range of denominations and universities and seminaries. We celebrate this diversity and welcome the interaction between church, seminary, and academy. We also hope that this work spurs other women and men toward deeper and richer interpretation of God’s Word for the church.
Scripture invites us to a feast, to the great feast of the Lamb. For all its insights and rigor, too much modern interpretation has prevented us from hearing God’s address in Scripture and feasting at his table through his Word. At its best, theological interpretation offers us a way to recover the feast of Scripture without for a moment sacrificing the insights of modern scholarship.
How should the reader approach the present volume? The first portion of the volume (before the numbered chapters) is the Manifesto itself. The Manifesto is modeled, in part, after the Lausanne Covenant, which was developed to help define theology and practice as the church went into the world for global evangelization. For the cause of Christ, that covenant enabled partnerships and alliances that cut across denominational lines. While the Manifesto does not rise to the level of a “covenant” that swears before God and fellow believers foundational theology and practice, it nonetheless is a document that gathers and presents essential tenets to help orient the church toward theological interpretation today. Because of this, we would like to see others endorse the vision set by the Manifesto as they find it to be a helpful and faithful way forward.
A word should be said about the term “Manifesto.” In meetings of the Scripture and Hermeneutics Seminar from 2012–14 (out of which the present volume emerged), some voiced concern about the term, particularly the dangers of hubris or overreach that it may connote. The contributors to this volume (and especially the editors) recognize these dangers and affirm that the term “Manifesto” does not mean the only, first, or final word on theological interpretation.
In a concentrated and concise manner, the Manifesto tries to make public the central tenets that help to orient theological reading of Scripture so as to hear God’s address. The Manifesto provides these tenets in order to spur interpreters toward fruitful practice of theological reading in various contexts. It is a timely word for the present day as the church charts the way forward. 1 The Manifesto, then, highlights areas informing theological interpretation that may otherwise be ignored or neglected in the reading of Scripture.
Although theoretical conversation may emerge from the Manifesto, it nonetheless is aimed toward faithful practice of reading Scripture so that God might be exalted, the church might be built up, and the saints might be equipped for missional engagement in the world. We recognize that theological interpretation of Scripture in practice was the ca