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Emerton et al. Blum ed. Geburtstag Neukirchen-Vluyn: Neukirchener Verlag, Barton — S. Balentine eds. Dohmen — T. Mays — D. Petersen — K. Richards eds. Tucker Nashville: Abingdon; Edinburgh: Clark, Braaten — R. Jenson eds. Hafemann — O.


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Hofius eds. Cogan — B. Eichler — J. Tigay eds. Reflections on an Era", Pro Ecclesia 14 Bartholomew — S. Hahn — R. Parry — C.

Journal of Scriptural Reasoning Forum

Seitz — A. Wolters eds. Seitz — K. Barr, J. Reprinted in J. II: Biblical Studies , edited by J. Barton Oxford: Oxford University Press, Blenkinsopp, J. Cazelles, H. Kittel, B. Landes, G. Murphy, R. Smend, R.

Birch, B. Knight, D. Mays, J. Polk, D. Sanders, J. Reprinted again in J. Sanders, Scripture in its Historical Contexts. Volume I: Text, Canon, and Qumran. Edited by C. Bosman, H. Brett, M.


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  8. Letis, T. Oeming, M. Zu einem Buch von Brevard S. Childs", JBT 3 Scalabrini, P. Rota, [Recensione: Brevard S. Childs, Teologia dell'Antico Testamento in un contesto canonico], Teologia 15 Schnabel, E. Childs and H. Maier ed. Scippa, V. La proposta dell''approccio canonico' di B. Childs", Asprenas 38 Tucker, G. Petersen — R. Wilson eds.

    Biblical Theology Collection (21 vols.)

    Essays in Honor of Brevard S. Childs Philadelphia: Fortress, Barker, J. The resultant truth, distilled from the raw material, was then the real biblical theology. His famous speech argued for a complete separation between biblical theology that which was descriptive, historical, and scientific and doctrinal theology that which was prescriptive, religious, and churchly.

    Increasingly, biblical theology was done independently of the church and almost exclusively on university campuses.

    By the nineteenth century few biblical theology textbooks on the whole Bible were being written. Instead, given the shift toward history, biblical theology was replaced by the writing of OT and NT theologies. Both of these kinds of books were essentially historical in nature. How was Canaan settled? What are the sources behind the OT books that we have today? In this period, for the first time in Christian history, the OT prophets were allowed to speak for themselves, without the NT adding anything to them.

    With the same independence, NT theologies reconstructed the historical development of early Christianity with questions like—How did Jesus come to understand his mission? When did he come to think of himself as the Messiah? What was the relationship between the early Jesus movements? How did the formation of the Christian Bible and orthodoxy come about?

    What are the sources behind the NT books? While such historical questions are certainly significant, they typically did not lead to much theological discussion. In many cases, the conversation shifted to a discussion of religion as a developing sociological phenomenon. In the academy, this kind of biblical theology came to be known as Religionsgeschichte or the history-of-religions.

    Of course, more conservative biblical theologies were produced during this time, but these only seemed to emphasize the growing wedge between biblical and doctrinal theology. Biblical theology, as practiced in the academy, came to be associated with those who thought of it as a descriptive discipline, primarily interested in how humanity developed and articulated its thinking about God. Doctrinal theology, on the other hand, came to be associated with those in churchly institutions who had much less interest in historical questions.

    Either biblical theology is a dispassionate study of the development of the Judeo-Christian tradition as it emerged out of its Mediterranean cradle or it is a study that reads the biblical texts as a witness to what God intends or desires for humanity. First, in the western world there is a diminishing confidence in objective truth that exists outside human subjectivity; this presents a challenge to the assumptions of biblical theology.

    Such views play themselves out in a growing mistrust in the historical approach.

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    What can be said with certainty about the ancient world? There is a growing loss of confidence in the Enlightenment synthesis that claimed there are self-evident truths foundational to our world. In the same way, there is a growing loss of confidence of being able to articulate a meaningful biblical theology. The shift away from the modern synthesis to an increasingly postmodern worldview, presents new challenges for doing biblical theology. Second, the emergence of a multiplicity of reading strategies also proves to be a challenge to doing biblical theology. The Enlightenment gave birth to the grammatical-historical exegetical method.

    Such confidence is no longer shared. During the twentieth century numerous alternative reading strategies emerged—literary, social scientific, rhetorical, structuralist, reader response, to name some.

    Key Features

    The obvious issue raised is one of adjudicating. Is one method better or more productive? Or perhaps each method is just as legitimate as another, since each person or community is involved in their own meaning-making. Clearly, the shift away from the notion that a text has meaning to a more postmodern appreciation for multiple textual meanings presents new challenges for doing biblical theology.

    Already in the s and s John was pointing to these growing challenges, arguing that if biblical theology was to have any currency, it must find a way between the overconfident modern application of method and the despairing exercise of unbounded postmodern interpretation. For John, a biblical theology that is both descriptive and constructive holds the most promise for delivering correctives on both these fronts in the emerging postmodern world.

    Still, it is not clear just how a biblical theology that is both descriptive and constructive could proceed.