Covenant in the Old and New Testaments: Some Current Research (1994-2004)

2005 ◽  
Vol 3 (2) ◽  
pp. 263-292 ◽  
Author(s):  
Scott Hahn
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Canonical Function ◽  
The Past ◽  
Biblical Scholarship ◽  
Covenantal Nomism ◽  
New Perspective ◽  
Kinship Bonds ◽  
Made In

The amount of biblical scholarship on covenant over the past decade is not great; however, significant work on the definition and taxonomy of covenant has helped to overcome certain reductionistic tendencies of older scholarship, which has contributed, in turn, to a better grasp of the canonical function of the term in the Old and New Testaments. In Old Testament scholarship, the idea that covenant simply means ‘obligation’ and is essentially one-sided (Kutsch, Perlitt) has been largely abandoned in favor of the view that covenants establish kinship bonds (relations and obligations) between covenanting parties (Cross, Hugenberger). There is also broad recognition that the richness of the concept cannot be exhausted merely by analyses of occurrences of berith or certain related phrases. In New Testament scholarship, some small strides have been made in assessing the significance of covenant in the Gospels; whereas discussion of covenant in Paul has been dominated by the ‘New Perspective’ debate over ‘covenantal nomism’. Finally, some light has been shed on the meaning and significance of diatheke in two highly controverted texts (Gal. 3.15-16; Heb. 9.16-17).

The Church of the Reigning Lord

1948 ◽  
Vol 1 (1) ◽  
pp. 66-73
Author(s):  
R. Stuart Louden
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Christian Theology ◽  
The Bible ◽  
Biblical Scholarship ◽  
The New Testament ◽  
Pauline Epistles ◽  
History Of ◽  
Four Square ◽  
The Church

We can trace a revival of theology in the Reformed Churches in the last quarter of a century. The new theological interest merits being called a revival of theology, for there has been a fresh and more thorough attention given to certain realities, either ignored or treated with scant notice for a considerable time previously.First among such realities now receiving more of the attention which their relevance and authority deserve, is the Bible, the record of the Word of God. There is an invigorating and convincing quality about theology which is Biblical throughout, being based on the witness of the Scriptures as a whole. The valuable results of careful Biblical scholarship had had an adverse effect on theology in so far as theologians had completely separated the Old Testament from the New in their treatment of Biblical doctrine, or in expanding Christian doctrine, had spoken of the theological teaching of the Synoptic Gospels, the Pauline Epistles, the Johannine writings, and so on, as if there were no such thing as one common New Testament witness. It is being seen anew that the Holy Scriptures contain a complete history of God's saving action. The presence of the complete Bible open at the heart of the Church, recalls each succeeding Christian generation to that one history of God's saving action, to which the Church is the living witness. The New Testament is one, for its Lord is one, and Christian theology must stand four-square on the foundation of its whole teaching.

Exodus 19–40

2006 ◽  
Author(s):  
William H. C. Propp
Keyword(s):  
Old Testament ◽  
Deep Understanding ◽  
Dead Sea ◽  
Major Work ◽  
Religious Traditions ◽  
The Bible ◽  
Biblical Scholarship ◽  
Cultural Mores ◽  
New Perspective ◽  
Ritual Law

The long-awaited conclusion of William H. C. Propp’s masterful study of Exodus, this informative, clearly written commentary provides a new perspective on Israelite culture and on the role of ritual, law, and covenant in biblical religion. Exodus 19–40 sets a new standard in biblical scholarship. Thorough and up-to-date, it is the first commentary on Exodus to include critical textual evidence from the recently edited Dead Sea Scrolls. Informed by Propp’s deep understanding of ancient cultural mores and religious traditions, it casts new light on the Israelites’ arrival at Sinai, their entry into a covenant with God, their reception of the Law, their worship of the golden calf, and their reconciliation to God. The incisive commentary on the building of the Holy Tabernacle–God’s wilderness abode–is supplemented by numerous illustrations that clarify the biblical text. Propp extends the scope and relevance of this major work in five appendices that discuss the literary formation of the Torah, the historicity of the Exodus tradition, the origins of Israelite monotheism, the Exodus theme in the Bible, and the future of Old Testament scholarship. By taking an anthropological rather than strictly theological approach, Propp places familiar stories within a fresh context. The result is a fully accessible guide to one of the most important and best known books of the Bible.

An Overview of the Catenae

2021 ◽  
pp. 135-154
Author(s):  
Gilles Dorival
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Recent Progress ◽  
Literary Form ◽  
Sixth Century ◽  
The Past ◽  
Biblical Commentary ◽  
The New Testament ◽  
Persuasive Arguments ◽  
Severus Of Antioch

Catenae appeared in Judaea/Palestine at the beginning of the sixth century. They consist of commentaries, homilies, scholia of the past centuries, and any other literary form in which Scripture verses are explained. Ecclesiastical writings are quoted in the form of extracts, sometimes literal, sometimes rewritten, according to the order of the verses of each Biblical book. Each extract is normally preceded by the name of its author in the genitive case. With time, the catenae were formed not only from commentaries, homilies, scholia, and other patristic writings, but also from pre-existing catenae mixed with these sources. After the sixth century, catenae became the most important media of biblical commentary until the end of the Byzantium Empire (1453). Many debated issues remain. Is Procopius of Gaza (470–530) the father of the catenae? Maybe the two-author catenae predate him, even if this form is better connected with the Byzantine humanism of the ninth and tenth centuries. As for the multiple-author catenae, it is not certain if any of them do are prior Procopius. The compilers of the catenae began their project with the Old Testament, as it was considered to be obscure and foundational to the New Testament, whereas the New Testament was considered to be clear and explicative of the Old Testament. The identity of the compilers of the catenae is shrouded in mystery. Only a few names are known: chiefly, Procopius of Gaza in Palestine and Nicetas of Heraclea in Constantinople. Other names have been proposed: the patriarch Photius, Peter of Laodicea, John Drougarios, but without any persuasive arguments. A final issue concerns Monophysite (or Miaphysite) catenae: were some catenae Monophysite? Or was this literary form indifferent to questions of orthodoxy? In some catenae, Severus of Antioch is called ‘saint’, which may indicate a Monophysite origin. Finally, despite recent progress, many catenae still await publication. For instance, Nicetas’ catena on the Psalms is a monumental work of Byzantine scholarship and it deserves to be available to modern readers.

scholarly journals Ruminating on Justin S. Ukpong’s inculturation hermeneutics and its implications for the study of African Biblical Hermeneutics today

2016 ◽  
Vol 72 (1) ◽  
Author(s):  
Madipoane Masenya
Keyword(s):  
New Testament ◽  
Biblical Text ◽  
African Continent ◽  
Biblical Hermeneutics ◽  
Late Professor ◽  
The Past ◽  
Biblical Scholarship

In African biblical scholarship, the concept of inculturation hermeneutics has come to be almost, if not always, linked to the late Professor Justin S. Ukpong, the Nigerian New Testament scholar. In inculturation hermeneutics, argued Ukpong, the past of the biblical text is not supposed to be studied as an end in itself, but as a means to an end. Ukpong (2002) could thus argue: ‘Thus in inculturation hermeneutics, the past collapses into the present, and exegesis fuses with hermeneutics’ (p. 18). What does Ukpong’s concept of inculturation hermeneutics actually entail? Which implications does his notion of the fusion of exegesis and hermeneutics have for the theory and praxis of African Biblical Hermeneutics particularly on the African continent today? The preceding questions will be engaged with in this article.

New Testament Eschatology

1953 ◽  
Vol 6 (3) ◽  
pp. 225-243
Author(s):  
C. K. Barrett
Keyword(s):  
New Testament ◽  
The Past ◽  
General Terms ◽  
Massacre Of The Innocents ◽  
Made In

The ministry of Jesus is represented by the evangelists as itself an eschatological event. This presentation involved them (writing as they did from thirty to seventy years after the event) in paradox, but the paradox is of the essence of their faith.It is a primary feature of the gospels that the story of Jesus is set forth as the fulfilment of OT prophecy. This is sometimes done in the crudest and most artificial manner, as for example when Jeremiah's picture of Rachel weeping for her children (Jer. 31.14 (38.15)) is applied to the massacre of the innocents (Matt. 2.17 f). Sometimes again the appeal to the OT is made in general terms without citation of a particular passage (e.g. Mark 14.21 ). The passion narratives in particular are marked by OT references and allusions, but the whole ministry is introduced by Mark (1.15) with the proclamation, πεπλ⋯ρωται ⋯ καιρóς, and the καιρóς in question is evidently the time foretold (or currently believed to have been foretold) by the prophets. That which in the past they had longed to see and hear, and had not seen and heard, was now before men, visible and audible: blessed indeed were those who could see and hear (Matt. 13.16 f; Luke 10.23 f).

Martin Luther in Modern New Testament Scholarship

2017 ◽  
Author(s):  
David Lincicum
Keyword(s):  
New Testament ◽  
Martin Luther ◽  
Biblical Scholarship ◽  
Genealogical Relationship ◽  
The New Testament ◽  
Sacred Scripture ◽  
Critical Approaches ◽  
History Of ◽  
Institutional Church ◽  
New Perspective

Martin Luther is intimately interwoven with the history of New Testament scholarship. Histories of modern biblical interpretation often begin their treatment with Luther and other Reformation currents, suggesting a direct genealogical relationship between the Reformer and modern criticism. Indeed, Luther’s frank criticism of the theological utility of certain books in the New Testament—James, Hebrews, Revelation—were to prove a warrant for the later development of historical critical approaches to Scripture that would also entail judgements about the authenticity of biblical texts. Later scholars increasingly came to use historical, philological criteria rather than material, theological criteria to reach these judgements, but they relied on the possibility Luther established of criticizing sacred scripture while remaining within the institutional church, even if certain tensions with ecclesiastical authorities were inevitable. In the 20th century, the decisive influence of Luther can be found on a series of influential New Testament scholars and their interpretative efforts. To consider only an exemplary few—Rudolf Bultmann, Gerhard Ebeling, Ernst Käsemann, and Martin Hengel—one can begin to grasp the enormity of the Reformer’s imprint on modern New Testament scholarship, due in part to the outsize influence of the German Lutheran theological academy on the development of the discipline. In recent decades, Luther has been invoked above all in the lively debates surrounding the so-called “New Perspective on Paul,” and the question of whether Luther fundamentally misconstrued the Pauline message by unconsciously conforming it to his own experience of and reaction against late medieval Catholicism. While Luther has often been asked to shoulder the blame for a host of exegetical problems in this regard, more sophisticated recent approaches have allowed him to be an interpreter in his own right, with justified contemporary concerns that motivate his actualizing exegesis of Paul. In the end, with the turn toward reception history and the reinvigorated retrieval of the theological tradition in contemporary biblical scholarship, more of Luther within New Testament study is likely to be seen in the years ahead.

scholarly journals Op die voetspoor van Harold Henry Rowley (1890-1969)

1994 ◽  
Vol 50 (3) ◽  
Author(s):  
I. J.J. Spangenberg
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Academic Career ◽  
Biblical Theology ◽  
Historical Jesus ◽  
Critical Research ◽  
The Road ◽  
Biblical Scholarship ◽  
Critical Method ◽  
The Church

On the trail of Harold Heniy Rowley (1890-1969) H H Rowley can he described as an enigmatic Old Testament scholar. Hailed as one of the leading Old Testament biblical theologians of the forties and fifties, he was also criticized for his ‘middle-of-the-road’ conclusions. This article takes a brief look at his academic career and biblical scholarship, it is argued that he is an exponent of the biblical theology movement in his attempts to reconcile the results of the historical- critical method with the traditional creeds of Christianity. Unfortunately he was not very successful because he did not regard the results of New Testament historical-critical research seriously. He was reluctant to admit that there was a difference between the historical Jesus and Christ as proclaimed by the church. Perhaps there are a few lessons to be learned from his timidity.

The Old Testament Witness

2019 ◽  
pp. 91-113
Author(s):  
Matthew Levering
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Biblical Scholarship ◽  
The New Testament ◽  
The Dead ◽  
John's Gospel

In contemporary biblical scholarship that investigates the question of whether Jesus of Nazareth was raised from the dead, scholars generally pay some attention to the Old Testament. The first part of this chapter therefore examines the findings of the New Testament scholars Dale Allison and N. T. Wright and the Hebrew Bible scholar Jon Levenson. The chapter next examines St. Thomas Aquinas’s use of the Old Testament in commenting on John 20–1, the chapters of John’s Gospel that treat Jesus’ Resurrection appearances. In his commentary, of course, Aquinas is not attempting to investigate the historicity of Jesus’ Resurrection. Commenting on John 20–1, Aquinas includes 139 quotations from the Old Testament. The chapter argues that the verses selected by Aquinas play a valuable cumulative role in supporting the truth of the claim that Jesus rose from the dead.

scholarly journals Výzdoba Písní chval božských z Knihovny Národního muzea

2020 ◽  
Vol 65 (1-2) ◽  
pp. 53-59
Author(s):  
Ema Součková
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Financial Constraints ◽  
16Th Century ◽  
The New Testament ◽  
Made In

The handwritten monumental hymn-book discussed was most likely made in the 1560s in the workshop of Jan Táborský of Klokotská Hora, and the decoration was painted by Matěj Hutský of Křivoklát, who was a very sought-after artist in his time. The decoration of the codex follows the usual period template for illuminated songbooks, which were very numerous in the lands of the Bohemian Crown in the 16th century. The figural themes are placed in the margins and are complemented by acanthus leaves with golden droplets, which terminate in pruned branches. On three folios, the painted motifs are furthermore composed on the basis of typological parallelism: a scene from the New Testament is linked to an Old Testament scene, which is also usual in other codices. The manuscript’s decoration is, however, not the pinnacle of 16th-century book illumination. The style is loose, sometimes excessively drawn. It is possible that the commissioner, most likely of the burgher elite, preferred the simpler form of illumination because of financial constraints.

Peter Singer's Interpretation of Christian Biblical Environmental Ethics

1998 ◽  
Vol 2 (1) ◽  
pp. 53-68
Author(s):  
Cara Beed ◽  
Clive Beed
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Environmental Ethics ◽  
Natural World ◽  
1 Corinthians ◽  
Apostle Paul ◽  
The Bible ◽  
Biblical Scholarship ◽  
The New Testament ◽  
Book Of Genesis

AbstractPeter Singer's (1990 and 1993) interpretations of Biblical texts dealing with the natural world are evaluated in the light of recent Biblical scholarship. The texts in question are among those in the Bible relating to Christian ethical teaching about the natural world. The specific texts Singer examined concern the meaning of dominion and the flood of the earth in the book of Genesis in the Old Testament, particular teaching by the apostle Paul in the book 1 Corinthians in the New Testament, and certain actions by Jesus in the New Testament book of Mark. Singer's interpretations have a lengthy pedigree commonly used to hold Biblical teaching partly responsible for adverse Western attitudes to nature. This article argues that such interpretations contradict a deal of recent Biblical scholarship on the texts at issue.

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