Prominent in the canonical texts and traditions of Judaism, Christianity, and Islam is the claim that God speaks. Nicholas Wolterstorff argues that contemporary speech-action theory, when appropriately expanded, offers us a fascinating way of interpreting this claim and showing its intelligibility. He develops an innovative theory of double-hermeneutics - along the way opposing the current near-consensus led by Ricoeur and Derrida that there is something wrong-headed about interpreting a text to find out what its author said. Wolterstorff argues that at least some of us are entitled to believe that God has spoken. Philosophers have never before, in any sustained fashion, reflected on these matters, mainly because they have mistakenly treated speech as revelation.
Christian readers of the Hebrew Bible are often faced with a troubling tension. On the one hand, they are convinced that this ancient text is relevant today, yet on the other, they remain perplexed at how this can be so, particularly when parts of it appear to condone violence. Barker's volume seeks to address this tension in two parts: (1) by defending a particular form of theological interpretation and (2) by applying this interpretive method to the imprecatory psalms. Barker suggests that the goal of theological interpretation is to discover God's voice in the text. While he recognizes that this goal could encourage a subjective methodology, Barker offers a hermeneutic that clearly locates God's voice in the text of Scripture. Utilizing the resources of speech act theory, Barker notes that texts convey meaning at a number of literary levels and that God's appropriation of speech acts at these levels is not necessarily uniform for each genre. He also discusses how the Christian canon alters the context of these ancient speech acts, both reshaping and enabling their continued function as divine discourse. In order to demonstrate the usefulness of this hermeneutic, Barker offers theological interpretations of Psalms 69 and 137. He demonstrates how christological fulfilment and the call to forgive one's enemies are determinative for a theological interpretation of these troubling psalms, concluding that they continue to form an essential part of God's voice that must not be ignored.
In this book, Madison N. Pierce analyzes the use of prosopological exegesis by the author of Hebrews in almost every major quotation of Scripture. She shows that the author uses Scripture in a consistent way that develops his characterization of God - Father, Son, and Spirit - and that results in a triune portrait of God in Hebrews. Offering a detailed reading of several passages, she also demonstrates how the author's portrayal of God is consistent with later theological developments. Pierce's method replaces atomistic approaches and allows readers to see a clear pattern of usage across the entire epistle. It offers researchers a tool for examining quotations of New Testament Scripture and will be of particular interest to those working in the field of trinitarian theology.
Evangelicalism, in spite of its size and relationship to various historic movements in Christian history, has never been known to be a perspective that interacts widely in its theological development. Its insular nature, emphasis on inspiration, and its highly doctrinal concerns have caused it to, frequently, be an outlier in larger dialogues concerning Scripture. This book attempts to remedy this lack of interaction by bringing an evangelical view of the Bible into contact with various twentieth-century traditions that have attempted to delve into the relationship between divine speech and revelation. Specifically, the works of Calvinist philosopher Nicholas Wolterstorff, hermeneutical theologian Eberhard Jüngel, and Anglican philosopher-theologian Austin Farrer, will be mined for the resources necessary to affirm and defend a belief in an evangelical view of Scripture. This would include the belief that the Bible can rightly be called “God’s word,” the adherence to verbal plenary inspiration, and a reluctance to use higher criticism in analyzing Scripture. Through criticism and appropriation, this work will set the guidelines for the construction of a more comprehensive perspective of revelation, divine speech, and the Bible, as well as showing how Evangelicalism can contribute to the larger ecumenical dialogue concerning theological methodology.
Christian readers of the Hebrew Bible are often faced with a troubling tension. On the one hand, they are convinced that this ancient text is relevant today, yet on the other, they remain perplexed at how this can be so, particularly when parts of it appear to condone violence. Barker’s volume seeks to address this tension in two parts: (1) by defending a particular form of theological interpretation and (2) by applying this interpretive method to the imprecatory psalms. Barker suggests that the goal of theological interpretation is to discover God’s voice in the text. While he recognizes that this goal could encourage a subjective methodology, Barker offers a hermeneutic that clearly locates God’s voice in the text of Scripture. Utilizing the resources of speech act theory, Barker notes that texts convey meaning at a number of literary levels and that God’s appropriation of speech acts at these levels is not necessarily uniform for each genre. He also discusses how the Christian canon alters the context of these ancient speech acts, both reshaping and enabling their continued function as divine discourse. In order to demonstrate the usefulness of this hermeneutic, Barker offers theological interpretations of Psalms 69 and 137. He demonstrates how christological fulfilment and the call to forgive one’s enemies are determinative for a theological interpretation of these troubling psalms, concluding that they continue to form an essential part of God’s voice that must not be ignored.
Edmund Calamy (1600-1666) was a Reformed Presbyterian preacher of the Gospel and one of the distinguished members of the Westminster Assembly. He was active to promote Reformed Theology in his day and was an eminent scholar of the Bible. In this wonderful treatise on godly meditation, Calamy shows that meditation on holy and heavenly things is a work that God requires at the hands of all His people. God requires Christians to pray, read Scripture, study and also requires them to meditate. God requires them to hear sermons, and still, requires them to meditate on the sermons they hear. What good is learning anything without chewing and thinking about it? Yet, there are few Christians who believe this doctrine, and it is all but lost today. In contrast, meditation is to be a regular part of the daily private devotions of the Christian. Meditation cultivates seriousness in the Christian for life and godliness. The highest seriousness makes the best scholar, and consequently, the best Christian. This is a searching and scanning, a deep dive into the things of God. Calamy teaches that meditating on godly truth is not something done once and forgotten; it is something done regularly and daily. It places the mind and will under the influence of the Spirit, and it helps them to avoid sin and glorify Christ. Many make excuses not to meditate because it is difficult. Some neglect it totally, and yet others may have simply never learned to do it rightly. There is a right way and wrong way to meditate or think on these high thoughts of the Lord. Serious thinking is fundamental to all right doing before Jesus Christ. One cannot be subject to Christ if one does not know or understand the will of Christ. To meditate in a godly manner, then, is to think like a Christian. This work is not a scan or facsimile, has been carefully transcribed by hand being made easy to read in modern English, and has an active table of contents for electronic versions.
Revision of author's thesis (Ph. D.)--University of Cambridge, 2010 under title: Aspects of the theology of divine speech in Hebrews: an exegetical study with particular reference to the writer's use of the terms logos and rhaema.
Fundamental to Christian faith is the assumption that the Bible presents a true and reliable portrait of God and God's will for the world. Yet thoughtful believers and nonbelievers alike continue to inquire into the nature and veracity of Scripture, with the result that the Bible is viewed today as everything from infallible to mythological. This significant book tackles the central question of what Christianity means when it claims that the Bible is true. Written by nine Christian scholars from the disciplines of theology, biblical studies, and philosophy, these penetrating chapters reject stale, simplistic answers in favor of fresh, invigorating perspectives that leave ample room for dialogue. In addition, several contributors helpfully move the discussion from reflection to practical application, explaining the role of biblical truth in preaching and theological education. Contributors: David Bartlett Ellen T. Charry Stephen T. Davis Patrick R. Keifert Ben C. Ollenburger Dennis T. Olson Alan G. Padgett Mark I. Wallace Nicholas Wolterstorff
