Defence, Doubt, and Gracelessness (1904–9)

In this chapter, sources from Tillich’s student days (1904–9) are compared with Tillich’s later autobiographical narratives. Tillich’s father Johannes defended the conservative stance in church-political debates in Wilhelmine Prussia concerning the doctrinal orthodoxy of its pastors. Student Tillich’s determination to defend confessional standards at the national Wingolf conference 1906 shows his commitment to the same cause. Yet privately, Tillich was struggling with doubt about historical revelation, brought on by historical criticism, but chiefly his philosophical studies. Despite Tillich’s later insistence that Martin Kähler (1835–1912) taught him the centrality of justification, there was no grace in Tillich’s uncompromising stance as Wingolf leader, of which Kähler may have been quite critical. Furthermore, Tillich’s Monismusschrift (1908), influenced by his study of Fichte and others under Fritz Medicus (1876–1956), offers criticism of Kähler’s anti-metaphysical stance. Justification is merely a subordinated locus of his attempt to express Christianity in terms of idealist philosophy.

The Socio-Historical Criticism Toward Sunnah and Ijma' In Fazlur Rahman Perspective

Sunnah and Ijma' are among the two propositions of Islamic law used by all schools of Sunni, which by Fazlur Rahman as a neo-modernist gives both specific concepts, and he succeeded in answering orientalists’ criticisms regarding the existence and strengths. This study uses a qualitative approach with descriptive analysis, and includes library research type. The analysis technique used is descriptive technique. The results of this study show that Fazlur Rahman recognizes the Sunnah and Ijma’ as the postulates of Islamic law, and he also describes them based on social and historical conditions critically, and refutes all criticisms and doubts of the orientalists, with the arguments can be proven by facts, data, and spectacular. This shows that the Sunnah and Ijma’ in Fazlur Rahman's view are the same as the previous classical scholars, and he is even able to describe them in a socio-historical and historical-critical frame.

HERMENEUTIKA TEOLOGI PENTAKOSTA

The term hermeneutic comes from the Greek word hermeneuo, which means to convey (a thought or desire), explain (a speech), and translate (something from one language to another). This word is related to the god Hermes, a god in Greek mythology whose job is to convey the message of the gods to humans as recipients. Hermeneutics has always been used as the science and art of interpreting Scripture. It is important to note that hermeneutics is closely related to biblical studies, such as canon studies, textual criticism, historical criticism, exegesis, biblical theology and systematic theology. === Istilah hermeneutic berasal dari kata Yunani hermeneuo, yang berarti menyampaikan (suatu pikiran atau keinginan), menjelaskan (suatu ucapan), dan menerjemahkan (sesuatu dari satu bahasa ke bahasa yang lain). Kata ini berhubungan dengan Dewa Hermes yaitu dewa dalam mitologi Yunani yang bertugas menyampaikan berita dari para dewa kepada manusia sebagai penerimanya.1 Hermeneutik selalu digunakan sebagai ilmu pengetahuan serta seni dari penafsiran kitab Suci. Penting untuk diperhatikan bahwa hermeneutik berkaitan erat dengan kajian-kajian alkitabiah, seperti, kajian kanon, kritik teks, kritik historis, eksegesis, teologi alkitabiah serta teologi sistematis.

Between Theology and Text Criticism as Interpreted on the Psalms by Hans-Joachim Kraus

Цель настоящего исследования - показать, каким образом немецкий учёный Ганс-Иоахим Краус (1918-2000 гг.) совместил теологический подход к исследованию Писания с историко-критическим. Это делается на примере его экзегезы 109 и 131 псалмов, входящей в известнейший труд Крауса - трёхтомный комментарий на Псалтирь. Для решения поставленной задачи проводится анализ предпосылок научного подхода Крауса, которые связаны с верой Бога, открываемой Ветхим Заветом. Далее демонстрируется методология Крауса по реконструкции исторической и культовой среды, в которой формировались библейские поэмы. Как показывает исследование, Краус активно использует небиблейские источники, проводит текстологический анализ рукописей, показывая какую роль могли играть псалмы в культе почитания Сиона и иерусалимского царя. Краус избегает использование типологии и аллегории и осторожно подходит к вопросу об исполнении ветхозаветных пророчеств в Новом Завете. Как учёный, он доказывает, что Писание содержит фактологическую информацию, которой можно верить. Его строго академический и в то же время по-христиански благоговейный подход к исследованию Библии, на наш взгляд, может служить ответом на вопрос, как может сочетаться вера с научным познанием Библии. One of those German scholars who tried to combine the theological with the historical-critical approach to the Scriptures studies was Hans-Joachim Kraus (1918-2000). Kraus’s most famous work is a three-volume commentary on the Psalter. Using the exegesis of Psalms 109 and 131 as an example, the author of this article shows how Kraus balanced between theology and historical criticism. For this, an analysis of his premises of the faith in the living God is carried out. I try to demonstrate Kraus’s methodology in reconstructing the historical cultic environment in which the biblical poems were formed. As my study shows, Kraus actively uses non-biblical sources, conducts theological analysis of manuscripts, showing what role the psalms could play in the veneration of Zion and Jerusalem king. Kraus avoids the use of typology and allegory and is cautious about fulfilling Old Testament prophecy in the New Testament. As a scientist, he argues that Scripture contains factual information that can be believed. His strictly academic and at the same time Christian-reverent approach to Bible study, in my opinion, can serve as an answer to the question: how can faith be combined with scientific investigation of the Bible.

http://habibiaislamicus.com/index.php/hirj/article/view/241

Prof. Dr. Muhammad Ishaq Mansoori is a prominent scholar of Arabic and Islamic studies who played a vital role in the promotion of Arabic language and literature in Pakistan. Dr. Mansoori is a great Islamic preacher, good writer, eloquent speaker, expert educationist, an excellent researcher, good mentor and reformer as well. He always strived for the understanding of the holy Quran and the teaching of the Arabic language in Pakistan. He loves Arabic language very much. He edited various textbooks to develop the expertise of the students in Arabic language and understanding of the holy Quran. His sermons, speeches, lectures, articles and scholarly writings published in Urdu language were very easy and simple. In this study, I have viewed his literery services. I adopted the method of description, analytics and historical criticism which covers all the aspects.

The lame man at the pool of Bethesda: Christological and doxological significance of characterisation in John 5

In any research of the biblical themes in Scriptures, the exegete must exercise discipline in strictly adhering to an exegetical process wherein the text is permitted to speak for itself in the context of the passage. This article therefore explored the literary traits and analysed characterisations in the story of the lame man at the pool of Bethesda as portrayed in John 5 through a ‘narratological and exegetical’ approach, considering literary, social, cultural and historical criticism with significant attention given to the text of the author or narrator. It is very important to know the author’s theological viewpoint as seen in the characterisation of an anonymous character in the related gospel narrative, because it may be easily be overlooked due to the lack of attention for a minor character. The author’s theological point of view is revealed in the characterisation of the lame man, the Jewish religious leaders, and of Jesus. Although the lame man himself is generally regarded as one of the ‘minor characters’ who appears in the gospel, the narrative of the lame man’s healing is an important part of John’s Christology and doxology, establishing Jesus as the Son whom God the Father sent to do God’s work not for his own glory, but for the glory of God the Father. An analysis is undertaken of the literary traits and various characterisations evident in the seven scenes of John 5’s account of the healing of the lame man, comparing him with other minor characters in John 4 and 9 who were healed.Contribution: In this article a narratological and exegetical approach is employed to identify the Christological and doxological significances in John 5 by exploring the literary traits of the narrative point of view and character presentation through the theological perspective of the narrator.

Zacharias Frankel’s Conception of the Septuagint in Context

Zacharias Frankel had a very low opinion of the abilities of the LXX translators, the quality of their work and the ensuing textual transmission. He considered the Septuagint only useful as a testimony to help prove the antiquity of the halakah, a notion with apologetic value. Methodologically, he conceptualized the genesis of the Greek Pentateuch through the theories of contemporary historical criticism. His monographs on the Septuagint display great continuity with early modern scholarship. This also holds true for the assumption that the Septuagint reflects Jewish interpretation, and the notion of five translators/editors for the Greek Pentateuch. Frankel’s works were considered important, but his innovations, viz. the insistence that all Jewish exegesis was Palestinian in origin and his rejection of textual criticism, were accepted by few and rejected by most scholars, Jews and Christians alike. Frankel’s boldness and his use of German helped to keep his ideas on the scholarly agenda.

Friedrich Schleiermacher and the Reformed Tradition in the Modern Era

Friedrich Schleiermacher reformulated the doctrines he inherited from the Reformed and Lutheran dogmatic traditions, in order to demonstrate that the certainty of faith in God, as well as faith in the redeeming power of Christ, could be maintained in an age of scientific and historical criticism of the Christian faith. He located faith in God in the immediate consciousness of being absolutely dependent, which he claimed emerged in the development of every human consciousness. And he located faith in Christ in the way the influence of the sinless perfection of Christ, mediated through the testimony of the Christian community and supported by the picture of Christ, strengthened the consciousness of God so that the inhibition of the God-consciousness by sin could be overcome. His hope was that such a reformulation of doctrine would not only clarify the meaning of faith in the modern world, but would also reunify the Christian traditions that had been divided since the Reformation.