scholarly journals Psalms 16, 22, and 110. Historically Interpreted as Referring to Jesus

Perichoresis ◽  
2012 ◽  
Vol 10 (2) ◽  
pp. 207-221
Author(s):  
John E. McKinley
Keyword(s):  
New Testament ◽  
The Reformation ◽  
The New Testament

Psalms 16, 22, and 110. Historically Interpreted as Referring to Jesus Three Christological Psalms, 16, 22, and 110 are troublesome to modern interpreters as they are used by New Testament writers. Scholars in earlier centuries had little difficulty following the ways these psalms seemed to be counted in the New Testament as predictions of Jesus. This interpretation was continued in the Reformation but is strongly questioned by conservative and critical scholars today. The argument reviews the contextual commentary for important quotations of these psalms in the New Testament, and examines the special content of the psalms to conclude that the earlier interpreters are more trustworthy guides. The unusual New Testament usage and strange content of the psalms warrants the application of exceptional hermeneutical principles to read them properly in the biblical canon. The implications for a Christological reading of these psalms are explored for theological and practical value.

In the Beginning Was the Image

2020 ◽  
pp. xxii-16
Author(s):  
David H. Price
Keyword(s):  
New Testament ◽  
Medieval Theology ◽  
Renaissance Humanism ◽  
The Bible ◽  
The Reformation ◽  
Northern Renaissance ◽  
The New Testament ◽  
History Of ◽  
Classical Culture ◽  
In The Beginning

Renaissance artists represented the Bible as the preeminent monument of classical culture well before humanist scholars began their revolutionary efforts to recover the ancient forms of biblical texts. Once Renaissance humanism and the Reformation turned decisively to biblical philology (and began overturning the authority of the Vulgate Bible and medieval theology), artists supported their creation of innovative conceptualizations of the Bible. Remarkably, the three most influential artists of the Northern Renaissance—Albrecht Dürer, Lucas Cranach the Elder, and Hans Holbein the Younger—made profound contributions to all the major Renaissance and Reformation Bibles in Germany and Switzerland and to the biblical humanist movement generally. The chapter concludes with an introduction to the history of biblical humanism, including the emergence of new authoritative Bibles beginning with Erasmus’s first edition of the New Testament in the original Greek.

New Documents on Early Protestant Rationalism

1938 ◽  
Vol 7 (2) ◽  
pp. 179-187
Author(s):  
Roland H. Bainton
Keyword(s):  
Foreign Exchange ◽  
New Testament ◽  
Large Volume ◽  
Critical Editions ◽  
The Reformation ◽  
The New Testament ◽  
The Way

The period of the Reformation is one in which the editing and publication of new documents may be expected to necessitate a periodic revision of the general works. In a sense this is true of every period, but the unpublished sources for the age of the New Testament are slight and not often does the investigator turn up a Didache or the Odes of Solomon. In the Reformation period, however, discoveries are frequent and critical editions incomplete for even the great figures like Luther and Calvin. Zwingli is still in process in the Corpus Reformatorum. Traugott Schiess did not live to finish Bullinger. Some ten years ago M. Aubert showed me at Geneva the materials for the correspondence of Beza, but so far as I have observed nothing has appeared. Thomas Müntzer was in luck with the publication of his letters by Boehmer and Kirn in 1931 and his works by Otto H. Brandt in 1933. The Anabaptists have been favored only with a beginning. The Verein für Reformationsgeschichte has brought out one large volume on Württemberg and a smaller one on Brandenburg, but eleven more are still in the loins of Abraham. The Kommission zur Erforschung der Geschichte der Reformation und Gegenreformation published the letters of Peutinger and Cuspianus and selected works of Erasmus (edited by Annemarie and Hajo Holborn now of Yale), but further work on the humanists has been dropped. If only we might revive it in this country! Among us the Corpus Schwenckfeldianorum has been wallowing in the trough of foreign exchange. The fourteenth volume happily is out. Bender, Yoder and Correll have the material for a volume of Grebeliana if only the way opens to make friends with the mammon of unrighteousness.

scholarly journals The beautiful infant and Israel’s salvation

2011 ◽  
Vol 67 (1) ◽  
Author(s):  
James A. Loader
Keyword(s):  
New Testament ◽  
Hebrew Bible ◽  
The Reformation ◽  
The New Testament

The motif from the Exodus story of Moses as a beautiful infant is considered on several levels. Firstly, the immediate context of Exodus 2 in the Hebrew Bible and in the Septuagint is investigated. Exodus 2 is then related to the reception of the tradition in the New Testament and Jewish sources as well as in a patristic reading and one from the Reformation. The article concludes that the motif of Moses’ beauty is part of a relatively infrequent but nevertheless well-established constellation. It is submitted that this finding contributes to a reappraisal of the idea that the motif of beauty has no place in Israel’s texts of deliverance and an investigation of the contrary hypothesis is called for.

scholarly journals AS CARTAS CATÓLICAS NO CÂNON DO NOVO TESTAMENTO

2017 ◽  
Vol 49 (2) ◽  
pp. 421
Author(s):  
Waldecir Gonzaga
Keyword(s):  
New Testament ◽  
The Reformation ◽  
The New Testament ◽  
Ancient Times

RESUMO: Nossa intenção, neste artigo, é oferecer um estudo acerca deste conjunto das cartas do Novo Testamento intituladas Cartas Católicas, que desde a antiguidade têm enfrentado não poucos ou indiferentes problemas, seja na aceitação seja no estudo de seu corpus, como o grupo de cartas do Novo Testamento menos estudado ou explorado, mesmo em nossos seminários, faculdades e universidades religiosas em geral, sejam eles católicos ou protestantes; também cremos não ser exagero afirmar que os trabalhos neste campo são mais comuns em meios católicos que em meios protestantes, visto as dificuldades que alguns Pais da Reforma levantaram no que tange à canonicidade de algumas destas cartas e ao fato de que no meio protestante o domínio maior realmente é dos textos paulinos e não dos textos não paulinos do Novo Testamento, como Evangelhos, Cartas Católicas, Hebreus e Apo­calipse. Visto a escassez de material nesta área, cremos que um artigo ilustrativo venha nos ajudar a avançar um pouco mais neste campo e produção de material na área, a fim de ajudar a avançar em nossos estudos acadêmicos bíblico-teológicos.ABSTRACT: Our intention in this article is to provide a study into this set of letters of the New Testament titled Catholic Letters, which, since the ancient times, has faced considerable issues in the acceptance and in the study of its corpus, and which constitute the group of letters of the New Testament that are the least studied or explored, even in our seminaries, colleges and religious universities in general, either Catholic or Protestant; we also believe that it would not be an exaggeration to say that the researches in this field are more common in the Catholic circles than in the Protestant ones, given the difficulties that the Fathers of the Reformation raised regarding the canonicity of some of these letters and the fact that, in the Protestant circles, the domain really belongs to the Pauline texts and not to the non-Pauline texts of the New Testament, such as Gospels, Catholic Letters, Hebrews and Revelation. Given the scarcity of documentation in this area, we believe that an illustrative article will help us go further in this field and extend the production of material in this area, in order to help advance our biblical and theological studies.

scholarly journals Die gebruik van die Ou Testament in die belydenisskrifte, hermeneuties beoordeel

1991 ◽  
Vol 25 (1) ◽  
Author(s):  
H. F. Van Rooy
Keyword(s):  
New Testament ◽  
Old Testament ◽  
The Reformation ◽  
The New Testament

In this paper the use of the Old Testament in the Heidelberg Catechism, the Belgic Confession and the Canons of Dordt is explored against the background of its use in the time of the Reformation. The most important trends are defined, namely a tendency to actualize, rarely to spiritualize, the interpretation and even quotation of the Old Testament through the New Testament and the use of texts from the Old Testament as dicta probantia (as proof texts). The relation between the Messianic interpretations of Ihe Old Testament in the confessions and the approach of the New Testament is made clear.

The “Last Word” in Pictures: Enhanced Visual Interpretation of Revelation in Luther’s High German Bible (1534)

2020 ◽  
Vol 11 (1) ◽  
pp. 5-33
Author(s):  
W. Gordon Campbell
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Supporting Evidence ◽  
Visual Interpretation ◽  
Analysis And Evaluation ◽  
Close Analysis ◽  
Pictorial Illustration ◽  
The Reformation ◽  
The New Testament ◽  
Visual Exegesis

For the last twenty-five years of his life, Martin Luther and his associates were active in Bible translation, publishing first the New Testament, from 1522 onwards, and by 1534—at roughly the mid-point of these endeavours—the whole Bible in German. Across this entire period, until his death, Luther continuously offered reader-viewers of the final New Testament book, Revelation, not only verbal commentary—in a preface (1522), or replacement preface with accompanying marginal notes (1530)—but visual exegesis, in the form of successive series of woodcut engravings designed to illustrate the text. A set of images commissioned for Luther’s 1534 German Bible was the crowning achievement of this visual interpretation: the 1534 Bible even extended pictorial illustration and adornment to the Gospels and Epistles, as well as Old Testament texts. From the perspective of art history, to regard these acclaimed illustrations as “the last word in pictures” represents no novelty, for the 1534 Luther Bible has long been counted among “the finest things that the art of printing produced in the Reformation period” (Schramm 1923, 22–23; my translation). However, to make the same assertion about the Revelation illustrations specifically, from an explicitly exegetical standpoint—and in English—is new and requires substantiation through supporting evidence. I will provide this through close analysis and evaluation of the interpretative moves that the 1534 images make, in conjunction with Luther’s translation and comment, over and against the visual exegesis of their predecessors created, from 1522 onwards, for Luther’s German New Testament.

The New Testament and Martin Luther

2019 ◽  
pp. 60-69
Author(s):  
Judith N. Shklar
Keyword(s):  
New Testament ◽  
Religious Belief ◽  
Martin Luther ◽  
God's Word ◽  
The Reformation ◽  
The New Testament

This chapter is occupied with the question of religious belief, different “official” religions and related competing notions of what it means to believe in God’s word. It looks in particular at the period of the Reformation, differing interpretations of the New Testament, and the problems such interpretation raise in relation to both loyalty and obligation.

The Book of the Councils: Nicaea I to Vatican II

2004 ◽  
Vol 38 ◽  
pp. 11-21
Author(s):  
Norman Tanner
Keyword(s):  
New Testament ◽  
Vatican Ii ◽  
Pastoral Epistles ◽  
The Bible ◽  
The Reformation ◽  
The New Testament ◽  
The Subject ◽  
The Church

The ecumenical and general councils of the Church have produced arguably the most important documents of Christianity after the Bible. How this ‘book’ of the councils came to be composed is the subject of this paper. In the composition, Christians have had to confront three problems similar to those involved in establishing the book of the Bible. First, which councils are to be considered ecumenical or general, paralleling the question of which books are to be included in the Bible. Secondly, which decrees are to be considered the authentic decrees of a particular council, paralleling the question of which chapters and verses make up a particular book of the Bible. Thirdly, which manuscripts or editions form the best text of a given decree, paralleling the search for the best texts of Scripture. There are, too, the additional issues of establishing some hierarchy in the importance of the councils and their decrees – the great creeds and doctrinal statements outrank, surely, most decrees of a purely disciplinary nature, just as the Gospels have a certain priority within the New Testament or Romans and Galatians outrank in importance the Pastoral Epistles – and secondly the difficulties of translating the original texts into the vernacular languages, alike for the councils as for the Bible. Alongside these similarities between the book of the councils and that of the Bible was the tension between Scripture and Tradition. How far could Tradition, represented cumulatively and retrospectively by the councils, interpret or develop the teaching of Scripture? This tension was never far below the surface, and erupted especially in the Reformation controversies.

scholarly journals Den liturgiske eksegese og Grundtvig

2000 ◽  
Vol 51 (1) ◽  
pp. 118-125
Author(s):  
Christian Thodberg
Keyword(s):  
New Testament ◽  
Protestant Churches ◽  
Presence Of God ◽  
The Bible ◽  
God's Word ◽  
The Reformation ◽  
The Gift ◽  
The New Testament ◽  
Before And After ◽  
Critical Scrutiny

Grundtvig and Liturgical ExegesisBy Christian ThodbergLiturgical exegesis is defined as the way in which the Church re-actualised the words and deeds of Jesus in the service of worship in trying to answer the need of the congregation for being simultaneous with the biblical events. In the Western Church this liturgical exegesis received an emphatic exposition in connection with the old series of pericopes in the roman mass and in most of protestant churches as well.Many modem preachers do not like the old lectionary because it is crammed with the stories of Jesus’ miracles which - as they say - have no relevance to churchgoers of today. Grundtvig, however, always met those stories with pleasure, because in his opinion, they dealt with Jesus’ strong deeds in the worship today in baptism and communion. And essentially the biblical readings are worked out on the Sundays before and after the old baptismal terms, either at Easter time, or on the sixth of January, or at Whitsun. Thus baptism is defined in three ways by the three old baptismal terms: on January sixth as a birth with Christ, at Easter as death and resurrection with Christ and at Pentecost as the reception of the gift of the Holy Spirit.The Western system of gospel readings in general survived the Reformation, but in the course of the seventeenth and eighteenth centuries the account of Christ’s acts of power came under critical scrutiny. They were understood as magical elements, which obscured the character of the bible as the teaching of Christianity. Parallel with this, in the context of the liturgy, the renunciation and the naming of the Devil and the word Hell was removed from the Apostles’ Creed in the baptismal rite and the Annunciation, the Resurrection and the Ascension were understood as images.As an old-fashioned believer, Grundtvig protested against all this. Christianity depended on Christ’s works of power. But despite his faith that the bible was literally God’s word, his problem was this: When and how did God’s word and Christ’s deeds of power touch him personally? Theologically, the question about the presence of God was a problem for Grundtvig throughout his life. In simple terms: Where does God speak to mel Grundtvig’s problem was solved by his famous »unparalleled discovery«, which became the hermeneutic key to his sermons. The thesis of liturgical history scholarship is that liturgical exegesis has its place already in the New Testament, and that the secondary epistles of St. Paul in connection (Ephesians, Colossians) can be rehabilitated, since they give us the key to the understanding of Jesus’ miracles in relations to baptism. In the end it points to Grundtvig’s persistent attempt to find the place where God speaks to him, where he intuitively rediscovers the early church’s understanding of the connection between Jesus’ works of power and baptism, and which thus becomes a contemporary challenge to New Testament scholarship and preaching today.

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